BX 9241 
,M33 
1833 
Copy 1 



THE FAITH 

AS UNFOLDED BY MANY PROPHETS i 



AN ESSAY. 



BY HARRIET MARTINEAU. 




BOST 0 N, 
LEONARD C. BOWLES. 
1833. 




Minot Pratt, Printer, 



LC Control Number 




tmp96 031445 



ADVERTISEMENT. 



This Essay belongs to the series to which 
the c premium for three tracts, the object of 
which should be the introduction and promo- 
tion of Christian Unitarianism among the Ro- 
man Catholics, the Jews, and the Mohamme- 
dans respectively,' was awarded by the Com- 
mittee of the British and Foreign Unitarian 
Association. 



CONTENTS. 



PAGE. 



There is no God but God . .... 5 
The Greatest Prophet ...... 16 

Of the Angels 38 

Of the Scriptures . . ... . .50 

Of the Prophets . . . . . .70 

Of Death and Judgment . =, . . .84 

Of Reward and Punishment 107 

Of the Absolute Decree of God . . . .125 
Of the Fruits of the Faith . . . . .149 
Of the Spirit of the Faith . . . . .162 



THE FAITH 
AS UNFOLDED BY MANY PROPHETS. 



THERE IS NO GOD BUT GOD. 

There was a friendship like that of brothers 
between Havilah the son of Aram, and a man 
of another nation, to whom Havilah gave the 
name Eber. Yet Eber was a Christian, while 
Havilah was a follower of the Prophet. Havi- 
lah remembered how his father had early taught 
him to despise the Jews and Christians, and 
how he had hated them in his youth; yet he did 
not repent of his love for Eber. 

Eber was not like many persons, whether 
Musselmen, Jews, or Christians, who having 
known no men but those of their own country 
and their own religion, despise or fear all other 
1 



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men, He had left his own country many years 
before, and had travelled from the sun-setting 
to the sun-rising; and as his heart was open to 
every man, there were some found to love him 
in every land: and among these was Havilah, 
When Havilah's child was sick Eber had, by the 
blessing of God, restored him. When Havi- 
lah 's wife had died Eber wept with the mourn- 
er and comforted him. Havilah, in his turn, 
opened his house and his bosom to the Chris- 
tian, and made him as his brother. 

It happened, one day, that as the sun drew 
near its setting, Havilah and Eber went out be- 
neath the shade of spreading trees, where the 
evening breeze might come to them to refresh 
them after the heats of the day. While the 
Christian watched how the sun hastened down 
the sky, his friend withdrew a little space to re- 
peat his accustomed prayers. When Havilah 
had returned, and they were both seated be- 
neath a tree, Eber said to him: 

Though we worship not side by side, nor in 
the name of the same Prophet, yet we worship 
together; for we pray to the same God, often 
at the same time, — and may it not be said in the 
same spirit ? 

So I even believe, my friend. Yet has the 



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Prophet declared that there is mucli evil in 
friendship with unbelievers. Listen to what is 
said in the Book; c O true believers, have no 
intimate friendship with any besides yourselves; 
they will not fail to corrupt you.' 'Behold, ye 
love them, and they do not love you; ye believe 
in the Scriptures, and when they meet you, they 
say, 'We believe; ' but when they assemble pri- 
vately together, they are full of wrath against 
you. 5 * If I had loved a Christian of whom 
these things were to be believed, I had diso- 
beyed the Prophet; but Mohammed himself, 
would have loved one whose heart is open as 
the heart of Eber. 

Is it not elsewhere told in the Book,Havilah, 
who are the infidels whose friendship is dan- 
gerous? Is it not those 'who make a laughing- 
stock and a jest of your religionf ;' who 'when 
ye call to prayer, make a laughing-stock and 
a jest of it, because they are people who do not 
understand?' I have never thus jested 5 nor 
sought to turn Havilah from his faith. 

Never, said Havilah. Yet is Eber among 
those who do not understand: else, as surely 
as the thirsty fields drink in the rain, would 

*Koran, chap. 3. f Ibid. chap. 5. 



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the heart of Eber receive gladly the wisdom of 
the Prophet. 

So say the Christians of those who are cal- 
led the Faithful, replied Eber. Why should 
we not both be of those who understand? The 
same God, the One, who spread out the fir- 
mament and the sea and the fruitful fields, who 
bade the lion roar in the desert, and the ele- 
phant hide himself in the forests, and the flocks 
gather round the dwellings of men, hath given 
to each of us, not only the heart to love, but 
the mind to understand. Let us therefore try 
to understand, and to learn wisdom, each of 
the other. 

Yet, replied Havilah, did not Jesus, the son 
of Mary, command not to give that which is ho- 
ly unto the dogs? How then may the Chris- 
tians impart of their faith to those who will not 
receive it; to those who despise it, and who are 
therefore cast out as dogs? 

If there be hope that they will cease to des- 
pise, the Christian looks on them, not as dogs 
but as brethren. This is the sign by which he 
knows them for brethren, — that they worship 
the same Father. 

Havilah answered, I worship, saying 'God 
is One God; the eternal God, and there is not 



9 



any one like unto him! He is the Lord of the 
heavens; the Lord of the earth; the Lord of 
all creatures, the mighty, the wise God*. J 
Thus also I worship. 

When, continued Havilah, I read in the 
Book that 'there are infidels who say, 'Verily 
God is Christ, the son of Mary,' I go onto say 
in the words of the Book, c And who could 
gainsay God if he pleased to destroy Christ, 
the son of Mary, and his mother, and all those 
who are in the earth? For unto God belong- 
eth the kingdom of heaven and earth, and what- 
soever is contained between them: he createth 
what he pleaseth, and God is almighty*)". ' 

So have I ever believed of God, said Efber; 
and if there be some who believe that Jesus 
is God, I am not of them. I also say in the 
words of the Book, 'Say not, there are three 
Gods; forbear thisj.' Also 'Christ doth not 
proudly disdain to be a servant unto God:' for- 
asmuch as he said, 'O children of Israel, serve 
God, my Lord and your Lord. 5 

Havilah replied, Wise is the saying, 'Neith- 
er is there any other god with him, otherwise 
every god had surely taken away that he ha'd 

*Koran, chap. 112 & 45. flbid. chap. 5. 

tlbid. chap, 4 & 5. 



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created; and some of them had created them- 
selves above the others*.' 

If, replied Eber, there had been no voice 
from God to teach us this, our eyes would have 
taught us the truth. It is many ages since the 
sun began to move as he has moved today, and 
the moon to divide the months as at this time. 
Our fathers watched their flocks in the plains, 
and saw how the stars moved silently from one. 
part of the heaven unto the other, even as we 
shall behold them when this evening light has 
passed away. The fields also have been fruit- 
ful or bare; the flocks have borne their young, 
or sought shelter from storms as the seasons 
came round, from the days of Noah until now. 
It must be that the hand of one Preserver hath 
guided the motions of the earth and of the sky; 
and that the smile of one Father hath blessed 
mankind from one generation to another. 

Havilah praised the great name, and said, 
Our ears also have heard that He is One. 

Yes, continued his friend, it is the same 
voice which spoke with Adam in the garden, 
and called Noah from among men, and Abra- 
• ham into a far country ; the same which gave 



* Koran, chap, 23. 



I 



il 



commandments by the Prophets, and promises 
by the Apostles, and the words of life by Christ . 

And by Mohammed his greatest prophet^ 
added Havilah: but his friend answered not. 

If there be but one God, said Havilah after 
a while, there can be but one truth, and this 
the Prophet taught. Thus he said, There is 
but one true faiths, — that faith is given to men 
as it pleaseth God: sometimes in the law of the 
Jews, and sometimes in the Scriptures of the 
Christians; and above all, in the words of the 
Book. It was this truth which was given to 
Adam when the angels worshiped him, and to 
Abraham when he received the promise, and 
to Moses when he gave the law, and to Solomon 
when he sanctified the temple, and to Jesus 
when he taught the people, and to Mohammed 
when he received the Book. This truth can- 
not be changed, however the worship of men 
may change. — Thus taught the Prophet. 

And thus do I believe, replied his friend. 
The worship of Adam was not as that of Moses, 
neither was the prayer of Solomon like that of 
Mary the mother of Jesus; yet was there one 
truth in the bosom of them all. — What is this 
great truth ? 

♦Preliminary Dissertation to Sale's Koran, p. 63, 4to. 

if 



12 



Havilah bowed his head while he replied^ 
God is One. This is the truth which the an- 
gels spake to man when he was placed on the 
new earth, and your Scriptures say it is that 
which the devils believe and tremble. It is told 
also in the sepulchre when the dead give ac- 
count of their faith to the dread ones who in- 
quire; and is it not declared each night at the 
hour of prayer? 

Yet, saidEber, this great truth has been of- 
ten corrupted. There have ever been men 
who believed it not, and there have been times 
when but a few chosen ones have worshiped 
the true God. 

Even so; but such chosen ones have there 
ever been, that the truth might not be lost; and 
when they too began to fail, then was the time 
for admonition to be sent. In such time came 
Moses; in such time came Jesus; in such time 
came Mohammed. — Thus the Prophet taught. 

I would rather say, answered Eber, that 
when men became able to receive more of this 
eternal truth, the prophets of God, Moses and 
Christ, were sent. Moses taught that God is 
One, but Christ taught more: how to look unto 
Him with a greater hope; to love him with a 
deeper love than even David, the man after 



13 



God's own heart, ever felt or would have dared 
to cherish. 

If so, replied Havilah, how shall we think 
of the faith of Christians when the Prophet 
came? Did they not worship Jesus, and Mary 
the mother of Jesus? 

They did, and their error is to be mourned; 
but all Christians err not thus. Mohammed 
came not to admonish me, and such as myself 
of the truth; for we believe not on him: yet we 
know that God is one; and much besides we 
know which Christ alone hath told. His Gos- 
pel tells us, as we have but now said, that forms 
of worship may change, while the truth chan- 
ges not; and that as many as hold this truth 
are brethren. Havilah! I have travelled 
through many lands, and seen the worship of 
many nations. Where I have seen men bow 
down before idols of wood or stone, I have 
mourned, because they knew not the great 
truth. When I have seen those who are cal- 
led Christians praying to Jesus as a God, I 
have also mourned, because having known the 
truth, they have corrupted it: but wherever I 
have heard prayer to the One God, whether 
under the palm-trees at eventide, or in the as- 
semblies of the people at noon; whether from 



14 

the lips of men, or in the voice of a child ; 
whether from my own kindred, or one who 
speaks in a different tongue, — I have thanked 
God that his truth is preserved among men. 
Whatever else be the errors of their faith, or 
the varieties of their worship, I can call them 
brethren, while we intreat the same Father for 
help and blessing. Their differences will pass 
away with the other perishing things which 
are not sanctioned by God; and what is true 
will remain a possession unto ail for ever. 

So taught the Prophet, replied Havilah. — 
See where some one drinks at yonder spring! 

I have watched the thirsty traveller, replied 
Eber; he can scarce have drunk since noon, 
he takes his draught so eagerly. 

The water is clear, and the spring never 
fails, replied his friend: I have seen multitudes 
quench their thirst there in my day. Others 
go to the stream beneath the rock; and others 
again to the well within the city walls. I am 
told that travellers in the desert collect the rain 
that falls, and that some who are lost in the 
thickets moisten their lips with the night dew. 
Some of this water comes from the sky, and 
some from the earth; yet it is still water: it is 
welcome to all, and it quenches the thirst of 



15 



all . The time may come when we shall see 
the abyss whence it flows in so many forms, 
and know that there is but one source, and that 
it is dispensed by one hand over all the earth. — 
Thus is it with the truth of God. 

Even so; and thus it shall at length be with 
the love which cannot but spring out of this 
truth. Then men shall not reproach one an- 
other as infidels, or refuse to worship side by 
side. 

This time, however, was not yet come. II a v- 
ilah went apart once more to worship, and Eber 
prayed beneath the tree. Though they rea- 
soned together, they could not yet pray as 
brethren. 



THE GREATEST PROPHET, 



As Havilah and his friend Eber rode through 
the valley at noon-day, they beheld how the 
persons of one household purified themselves 
at a stream which was near their dwelling; and 
how, when they had purified themselves, they 
kneeled down to pray. Havilah also fastened 
his horse to a tree, and prayed as he was wont 
at noon-day. When he had finished and had 
once more set forth, he saw that the counte- 
nance of his friend was grave. — He inquired 
wherefore; saying, 

It makes my heart joyful to be abroad at the 
hour of prayer, and to behold wherever I turn 
my eyes, how many true believers remember 
and obey the words of the Prophet . Even here, 
where the hills shut us in from the more crowd- 
ed and busy parts of the land, how many are 



17 



worshiping in the true faith! I have marked, 
not only yonder household on the banks of the 
stream, but higher up, a wayfarer who came to 
purify himself; and beneath the tree young chil- 
dren kneeled down beside their parent; and in 
the porch of yonder dwelling I could perceive 
that they who command and they who serve, 
bent the head together. Praised be the name 
of the Prophet who established prayer in all 
our land! 

Was it Mohammed who taught men to pray? 
inquired Eber. Was there not one before him 
who prayed continually, and who taught others 
to pray in spirit and in truth ? 

Jesus prayed as holy prophets pray, answer- 
ed Havilah; but his followers corrupted the 
worship which he offered pure. Did they not 
pray to himself and to his mother Mary ? Nor 
was this to be wondered at: Jesus appointed 
no times for prayer, but left every man to fol- 
low his own will. It was left for the greatest 
Prophet so to ordain the seasons of prayer, 
that no man could forget or dared neglect to 
offer praise continually to the One God. Doth 
it not gladden the heart, to know that prayer 
riseth up through many lands at the same hour; 
and that noisy cities and busy villages and quiet 



IS 

valleys are made as one great temple, while 
the names of the One God and of Mohammed 
his prophet are spoken there? 

If I believed that Mohammed was the true 
Prophet, and that through all the land God was 
worshiped with the spirit, my heart would be 
glad: but believing Christ to be the last and 
greatest of the prophets, I would have men 
pray as he taught. 

The Christians forget, replied Havilah, that 
Christ himself foretold that Mohammed should 
come. 

We do not forget, answered Eber; but we 
disbelieve. In our Scriptures we find no such 
prophecy, and we call not that writing a part 
of the Gospel in which the prophecy is found. 
To me it appears that Christ revealed so much 
of the will of God, and opened so fully to men 
all things that are needful for their holiness and 
their peace, that no one was wanted after him 
to tell more. Or if there had been more to im- 
part to men, I cannot think that Mohammed 
hath done it. 

Hath not Mohammed told many things which 
Christ declared not? Hath he not told many 
things of the grave, of paradise, and the place 
of punishment, and also of the angels? 



19 



These things agree in nothing with what 
God made known by Christ, and therefore I 
believe them not. I hold them to be dreams. 

Let us rather speak of Christ, said Havilah, 
lest we fall out as unbelievers are wont with 
the faithful. — I acknowledge the Prophet 
of the Christians, and will join in doing 
him honor; because it is told in the Book how 
Jesus said, C I will heal him that hath been blind 
from his birth, and the leper; and I will raise the 
dead by the permission of God. Verily, herein 
will be a sign unto you if you believe. — And I 
come to confirm the law which was revealed be- 
fore me, and to allow unto you as lawful, part 
of that which hath been forbidden you; and I 
come to you with a sign from your Lord*. 5 

Eber replied, These signs did Jesus, and to do 
them was he sent. 

Havilah said, I would hear from thee all that 
Christ did upon earth, and wherein he is thought 
by the Christians to be greater than Moham- 
med. Let us therefore turn aside into the shade, 
and speak of these things while we rest at ease. 

The travellers cast themselves down at the 
mouth of a cave; and while they talked, their 
beasts fed before them, under the trees. 



*Koran 5 chap. 3. 



20 



Havilah said, We call Jesus the Apostle of 
God; the Christians call him the Son of God. 
But the Book saith, 'God is God. Far be it from 
him that he should have a son*.' 

Eber replied, We call Jesus the son of God, 
because God himself so called him; but that 
name was only given him because he was the 
chiefest apostle of God. Jesus was a man, and 
the servant of God. He was, like other men, 
wearied in body, and sorrowful in spirit. He 
loved as the heart of man is made to love ; and 
we know that his friends Lazarus and Mary and 
Martha, and his follower John, and Mary his 
mother, were dear to him, and that he mourn- 
ed when they were sorrowful, and was careful 
to do them good. The soul of Jesus was the 
soul of a man. As for his body, we know that 
he suffered as mortal men suffer. He hungered 
in the desert, and was in agony on the cross, 
and died with those who were crucified with him. 

There are many, said Havilah, who say that 
it was one in the likeness of Jesus, and not Je- 
sus himself, who was crucified; and the Book 
saith, 'They did not really kill him, but God took 
him up unto himselff Nevertheless, as there 



* Koran, chap. 4. 



| Ibid. chap. 4. 



21 



is still an uncertain opinion concerning this, I 
wonder not that the Christians believe according 
to their Scriptures. Whether Jesus died, or was 
taken up to paradise without dying, he was still 
a man, and the apostle of God. 

Eber replied, Of his death we will speak more 
hereafter. The work of his life was to confirm the 
law (as thou hast said), by showing that it was 
given unto the Jews from Heaven, to preserve 
in the earth the knowledge of the eternal truth, 
that God is One. As he saith, 'I am not come 
to destroy the law and the prophets, but to ful- 
fil. ' This work he did; and having fulfilled the 
law and the prophets, there was no office left for 
another, and therefore we call Jesus the last and 
the greatest of the prophets. 

How say the Christians that Christ fulfilled 
the law? 

By teaching in a more perfect way the same 
things which the law had taught. The law 
which the One God gave by Moses taught that 
he governs in the hearts of men, that he re- 
quires men to obey him, and that he rewards or 
punishes men according to their obedience. 
All these things Jesus taught more perfectly. 
He showed that men should worship with the 
spirit rather than by sacrifices; that they should 



22 



have pure hearts as well as clean hands; and 
that they should love fervently, as well as do 
justly. He persuaded men to this, not by 
promising them greatness in this world, or 
threatening disgrace and slavery; but by show- 
ing that when the greatness of the world hath 
passed away, God shall make men happy or 
miserable according to their obedience. Thus 
he fulfilled the law; and thus is it truly said, 
'The law came by Moses, but grace and truth 
by Jesus Christ.' 

And how fulfilled he the prophets ? 

By showing that the things were true which 
they had spoken concerning himself and their 
own people. 

If he thus fulfilled the law, how say the 
Christians that the Gospel removes the law? 
It seems to me that the Jews ought to believe 
on him who confirmed their law, and that the 
Christians ought to say, with the Jews, that the 
law stands for ever. 

Nay, my friend, have we not said that though 
there is one truth that changeth not, the forms 
in which it is given are made to change? 
Even so the law was from God, because it 
contained this truth; but now the same truth 
is given in the Gospel, and therefore the law 



23 



is done away. The Jews refuse the Gospel, 
because it is not for them alone but for the 
whole world, the time being come when the 
great truth shall be made known to all. 

If the Christians know that the great truth 
hath once changed its form, why should it not 
again? If Christ fulfilled the law, and yet 
declares that it shall pass away before his 
Gospel, may not Mohammed confirm Christ 
and the Gospel, and yet establish a new and 
better faith? So, as much as the Christians 
are before the Jews, will the faithful be be- 
fore the Christians. 

Nay, replied Eber, but if we believe the true 
Gospel at all as it is given in our Scriptures, we 
must believe that it is to endure for ever. So 
hath God declared through Christ, by such 
signs and wonders as we cannot but believe. 
Those who read our Scriptures, find warnings 
against all prophets who shall come, against 
all powers which shall oppose themselves to 
Christianity. And it is moreover declared, 
through all the Gospel, that Christ shall judge 
the world; and that according as they hold 
to the Gospel, shall all who call themselves 
Christians rejoice or mourn at the last day, 



24 



Thus are we sure that no other gospel hath 
come or shall come. 

The Faithful, said Havilah, are astonished 
that the Christians should reproach the Jews 
with their unbelief, while they themselves re- 
ject the true Prophet. The Jews say of their 
law, as ye say of the Gospel, It shall stand for 
ever; and because they are thus convinced, 
they refuse Christ, as ye refuse Mohammed. 

Christ was foretold by their prophets, but 
Mohammed was never foretold as a servant of 
God. Christ wrought miracles, and was vis- 
ibly sanctified from heaven; but no such signs 
attended Mohammed. Again: the law of the 
Jews was never declared to be established for 
ever; but rather the people were required to 
receive every prophet from God, whatever 
should be the purpose of his coming; and they 
knew not but that some one might come to 
remove the law. 

I know, replied Havilah, that the Christians 
receive not the gospel of Barnabus, in which 
Mohammed is promised; but how say they 
that our prophet came not with signs and won- 
ders? It is true that Christ did more wonders 
before the eyes of men, raising some from the 
dead, and giving sight to the blind, and health 



I 



25 



to the sick, and creating food for those who 
hungered: — -but did God favor him in the soli- 
tude of caves, as he favored his greatest 
Prophet? Did he send Gabriel to him? Did 
he take him up to heaven while men slept? 
And could these things happen to a false 
prophet ? 

No false prophet hath ever been thus favor- 
ed: — but was Mohammed? The followers of 
Jesus saw how he raised Lazarus from the 
dead, and cleansed the lepers, and fed the mul- 
titudes. Some saw also that one from heaven 
strengthened him when he prayed sorrowfully 
before his death; and others beheld the mes- 
sengers in shining raiment who opened his 
sepulchre; — but who was nigh when, as Mo- 
hammed said, Gabriel came to him in the cave ? 
and what eye beheld the Prophet ascend to 
heaven and return ? 

There is, replied Havilah, a better evidence 
than that of the eyes of men, be they as num- 
berless as the stars of the firmament. 

There is, replied his friend; it is the truth 
which speaks to the heart. This evidence I 
find in the Gospel of Christ, but not in the 
teachings of Mohammed . 



26 



I find it in both, replied Havilah. Wise is 
the saying, 'God is but one God. 5 

Wise is it, and true, said Eber; but this is 
known to the Jews as it is to us. 

Wise is the saying, that Repentance will 
be accepted with God; for he is easy to be rec- 
onciled and merciful. Also, that when men 
shall be presented before God in the judgment, 
none of their actions shall be hidden. Also, 
that no evil happeneth but by the permission 
of God; and that whoso belleveth in God, he 
will direct his heart. Also, that 'they who 
serve God and give alms hope for a merchan- 
dise which shall not perish ; that God may ful- 
ly pay them their wages, and make an exceed- 
ing addition of his bounty.' These things the 
prophets taught; and do not our hearts declare 
that they are true ? 

Even so; but these very things were taught 
before in our Scriptures, and from Christ did 
Mohammed learn them. 

Then Eber took from his bosom the Book 
which he ever carried there, and read, 'Repent, 
and your sins shall be forgiven you.' 'There 
is nothing covered that shall not be revealed; 
neither hid, that shall not be known.' 'If any 
man will do the will of God, he shall know the 



27 



doctrine, whether it be of God.' e Sell that ye 
have, and give alms; provide yourselves bags 
which wax not old, a treasure in the heavens 
that faileth not, where no thief approacheth, 
neither moth corrupteth.' 'There is no man 
that hath left house, or brethren, or sisters, or 
father, or mother, |or wife, or children, or lands, 
for my sake, and the Gospel's, but he shall 
receive a hundred fold now in this time, and in 
the world to come eternal life.' 

It is true, said Havilah, that every prophet 
is made wise with the wisdom of prophets who 
have gone before; but that is a testimony that 
such a one is true, rather than that he is false. 
The hues of the clouds could never form a rain- 
bow, if the many rays came not from one orb of 
light. 

True, replied Eber; yet each must have a 
beauty of its own, while it enhances the rest. 
Christ testified to Moses, while he taught many 
things which it had not entered into the heart 
of Moses to conceive. Mohammed testified to 
Christ; but I cannot find that he taught any 
new truth; for what new things he taught, I 
believe not to be true. 

Then, replied Halivah, the light which the 
Faithful declare to flow from the great source, 
2* 



28 



the Christians believe to come from the unhal- 
lowed fires beneath. 

Rather, replied Eber, to descend from a re- 
mote star which hath borrowed its rays from the 
great source. Though it hath had its use in 
piercing the clouds which deformed the greater 
light, far be it from us to worship it as the sun. 

These clouds, said Havilah, what are they? 

When Mohammed arose, answered his friend, 
the religion of the Christians was already cor- 
rupted, so that the one eternal truth was ob- 
scured among those who should have preserved 
it in its full brightness and purity. Not only 
w-as Jesus worshiped as a God, but his moth- 
er also; and the prayer which is sacred to God 
alone was offered to the souls of dead men, and 
even to the images of their bodies. Your 
Prophet was wise, and he discerned that such 
worship was foolish ; and he knew the Hebrew 
and Christian Scriptures so far as to perceive 
that such homage was also false and sinful. 
Therefore he set himself apart, and directed 
many eyes to the truth from the midst of these 
superstitions. 

Praised be his name who did this! exclaimed 
Havilah. Let all who love the truth praise 
him! 



29 



Nay, teplied his friend, not if he also cor- 
rupted the truth. Many Christians, who be- 
lieved strange heresies, dwelt in the Prophet's 
country, and contended among themselves con- 
cerning their faith. Many of these heresies 
did Mohammed receive and teach; thus prov- 
ing that his was not a true mission, and leading 
men further from the truth in some points than 
directing them towards it in others. He also 
received many superstitions of the Jews, which 
are not set down in the true Scriptures. This 
Christ did not. That which he confirmed was 
given by Moses and the prophets alone, and 
all the new doctrine which he taught was, in 
no degree, formed from the thoughts of other 
men. He neither sanctioned the inventions of 
men, nor himself imagined any thing from them. 
Had he done so, men would have been more 
ready to believe on him than they were. 

Mohammed had many enemies, as well as 
Christ, observed Havilah. 

Yes, replied his friend; the Jews, who des- 
pise every new doctrine, hated Mohammed, 
as some of their nation hated Christ. Other 
enemies had your Prophet also, because he de- 
sired greatness, and drew the sword against 
his foes. Men hated Jesus for a different 
2f 



30 



cause: even because he forbade to use the 
sword, and would not be called a prince or a 
leader, as his nation expected their Messiah 
should be. Mohammed raised armies, and 
many feared his power:— Christ commanded 
peace, and was despised. Mohammed made 
himself a prince and a chief, and men envied 
him: — Christ was meek and lowly of heart, 
and they to whom he was promised scoffed. 
Mohammed told of his visions, and men be- 
lieved through hope and fear, though they 
saw not: — Christ boasted not what was done 
when he prayed at midnight amoDg the moun- 
tains; but many witnessed how he trod the 
waves, and how he was clothed in light, and 
how his Father spake to him; and yet was he 
rejected by multitudes, because the hopes and 
fears he gave were not of this world. Both 
died through hatred and cruelty; Christ on 
the cross, and Mohammed by poison. The 
mighty chief was honored and mourned in his 
death; but unto men he died wholly, and mul- 
titudes forsook his religion when he was no 
more heard or seen. Christ died amid mock- 
ery and degradation; but darkness and earth- 
quakes signalized his death; and multitudes 
pressed into his kingdom when he had given to 



31 



others the task of preaching it. The grave 
hid him not; for he was seen to walk the 
earth, to ascend into heaven, and known to 
return and watch over the faithful till Judaism 
was overthrown. Thus the lowly and peaceful 
was hallowed from heaven, while the proud 
and warlike lived and died as other chiefs have 
lived [and died, save that his superior wisdom 
gave him greater power. 

Havilah was moved while his friend spoke 
thus ; but he gave no way to anger, and kept 
his sorrow to himself, only saying, 

How is it then that our faith hath spread 
from land to land, and included many nations, 
while the Christians are but a handful in com- 
parison of the Faithful? Is not the hand of 
God seen in this? 

The hand of God ought to be seen of us in 
all things, replied Eber: and in this it is not 
difficult to discern. I believe that your faith 
would not have spread as it has done, unless 
it had contained much that the Jews and 
Christians believe, and therefore much that is 
true. It contains also many things which are 
pleasant to the desires and hopes of men; 
much that is grateful to their thoughts and 
sweet to their hearts, mingled with what their 



32 

souls feel to be true. Also, it is so far wiser and 
better than the religion of those who worship 
idols, that it is no wonder that they who have 
never heard of Christianity should gladly re- 
ceive your faith . 

If these be reasons why our faith has spread 
so far, said Havilah, they tell me not why God 
hath thus ordered it. If our religion be false, 
why hath the God of truth permitted it to be 
believed? 

It is not for us to declare with certainty why 
such things are, replied Eber; but to me it 
appears that many nations will be prepared to 
receive the full truth of Christianity by believ- 
ing so much of it as is contained in the religion 
of Mohammed. We cannot (because our faith 
forbids) carry the name of Christ into new 
lands, joined with promises of wealth and 
power, or with threats of disgrace and slaugh- 
ter. Ye can preach the name of your Prophet, 
while the sword is in one hand, and the trea- 
sures of the earth in the other; and it is better 
thus, than that multitudes should not hear of 
the one God, nor of his prophets, nor be pre- 
pared to listen to the other truths which shall 
surely be told when the time is ripe, and the 
command of God shall be sent forth. 



33 



May that time abide where it shall never 
again be heard of; and that command be 
hidden in the bosom of God for ever! ex- 
claimed Havilah. — Yet think not I despise the 
faith of the Christians, as they despise 
mine, or as some of the Faithful despise it: 
I have learned from my friend that there is 
much in it which is pure, and gentle, and 
just, if the wisdom of our Prophet were but 
added to it. 

If Mohammed, said Eber, had known as much 
of the Gospel of Christ as my friend Havilah, 
he would not have added to it his own imagina- 
tions. 

Havilah waited in surprise for what his friend 
should say. 

Mohammed has often used the name of Christ, 
and related many things of him, some true and 
some which we call false. He also gathered 
from him some of his doctrines, and some say- 
ings concerning repentance for sins, and sub- 
mission to the will of the Father: but of many 
things he was ignorant, because he knew not 
the true Scriptures in their purity; and many 
things were falsely told him by Christians who 
had corrupted the faith. For this I blame him 
not 5 but by this I know that, though a wise 



34 



man, he was not an apostle of God. If he had 
known (as God has given it unto some men in 
our day to know) how simple is the faith of 
Christ, so as to agree with the one eternal 
truth; how complete his commission, so as to 
leave no office for another to fill; how his doc- 
trine purifies the heart, and his promises con- 
sole and satisfy the spirit, — your Prophet would 
not have presumed to teach men greater wis- 
dom, or to offer them a higher happiness than 
God had bestowed already. 

Yet, replied Havilah, hast thou not said that 
the faith of Mohammed hath been spread abroad 
for good? 

Even so, replied his friend: but that good is 
from Him in whose hand every man is but an 
instrument of his high will. — Has thy child told 
thee of the trouble which befel him ere we came 
forth? 

Yes; — but wherefore this question? 

I walked in the garden; and, as I passed, the 
child plucked up by the roots a plant which he 
supposed to be a weed; but when T told him 
that its blossoms were beautiful in his father's 
eyes, he wept because of his haste, and besought 
me to plant it again. I did so, having first ta- 
ken from its root a worm, which would soon 



35 



have caused it to wither away. By the child's 
act was the worm discovered, yet he still wept 
for his rashness. Even so would Mohammed 
(if his desire was indeed to give truth to men, 
and if he could now mingle with them) humble 
himself because he had despised that whose 
value he knew not, and attempted to injure 
that which he could not improve. Nor, when 
all things shall be revealed herafter, will he 
think the less meanly of his work because God 
has used it for a purpose which he himself knew 
not of. 

Let us begone, said Havilah, rising and pre- 
paring to pursue his way: I will not withdraw 
myself from thee on account of thy infidelity, till 
we have each learned all that the Prophet of 
each has taught. Yet doth it grieve my soul 
to hear Mohammed thus calmly condemned 
by my friend, almost as much as to hear him 
reviled by the Infidels who scoff. I had rather 
listen to the praise of Christ than to any doubts 
concerning him who followed and testified to 
Christ. 

Eber was silent as they again went forth: 
but when they entered a place where many 
graves were scattered around, he said, 

To bless the name of Christ, and to praise 



36 



the God who sent him, is indeed to speak glad- 
ness, to worship holiness, and to find peace, 
whether it be in the city or in the wilderness, 
within hearing of the mirth of children or amidst 
the silence of the tombs. When the Christian 
mother presses her new-born child to her bo- 
som, she remembers that through Christ she 
knows that there has sprung from her a being 
who shall live for ever. When she watches 
him at his play, she reposes the cares of her 
soul on the God who declared through Christ 
'that none of these little ones should perish.' 
If she lives to behold his devotion and charity, 
she fears nothing which may befall him, because 
the safety and the treasures of the Gospel are 
his. If his feet slide and he fall into sin, she 
has yet hope that, repenting, he may be forgiv- 
en, like the sinners to whom Jesus spake words 
of peace. If she behold the tomb opened for 
him, her voice gives praise, while her eyes 
overflow and her soul is calm, because she 
trusts to meet him again. Thus is it with all 
who truly know the Gospel. All good from 
without is increased by the peace within: all 
sorrows are cheerfully borne, because they is- 
sue in joy. This life is despised only in com- 
parison with the better which is to come; it is 



37 



enjoyed with gratitude, it is laid down with 
willingness. While the seasons change, there 
will be rain as well as sunshine; and, while 
human life endures, men must weep as well as 
rejoice: — but wise men know that the rose and 
the pomegranate spring afresh beneath the show- 
er; and by Christ are we taught how virtue is 
nourished by tears. While the sun runs his 
course, will darkness succeed to light and 
sleep to the heat and burden of the day; and 
thus are death and the grave the portion of 
all men. Yet as men fear not to see the sun 
retire, and as they welcome sleep, do the fol- 
lowers of Christ await death and lie down in the 
grave, knowing who guards their rest, and 
trusting to arise as their Prophet promised, 
and as he himself arose. The blessings of 
the Gospel are wherever the thoughts of its 
believers are; in the house and in the field; 
upon the waters and among the stars; in the 
words of the wise ; in the eyes of those who 
love, and in the hearts of those who mourn. 
Praise be to Him who has given this Gospel! 

Havilah bowed his head while he answered, 
Praise be to Him who doeth all things well, in 
the heaven and upon the earth! 



OF THE ANGELS. 



It was midnight, and the voices of men were 
hushed in sleep. The hum of the city near 
which Havilah dwelt was still: the birds were 
hidden among the leaves, which were scarcely 
stirred by the night breeze; and the flocks re- 
posed beside the dwellings. Havilah and his 
friend sat in the porch, sometimes watching the 
silent motions of the stars, sometimes listening 
to the fountain which cast forth its waters in 
the deep shade, and sometimes gazing upon 
the domes of the city, which upraised them- 
selves against the clear sky. 

It is sweeter, saidEber, to watch the repose 
of the world than to sleep, if the mind be fully 
awake, and the body not overwearied. To- 
morrow, in the stir of the busy morning, we 
may think of what we now behold, and be re- 



39 



freshed, as parched lips by the drops of the 
fountain. 

Truly, said Havilah, the night has beauties 
as rich and mysteries as great as the day. 

Here, said his friend, is no motion and no 
sound but the gushing of streams and the mur- 
mur of our voices. If the panther rustles in 
the thicket, it is where no human ear is start- 
led at his approach: if the eye balls of the lion 
glare, it is afar off in the desert, where none 
but the beasts of the field crouch and tremble 
before him. We are alone; for if other eyes 
look abroad upon the night from the roofs of 
the city, or beside the watchfires of the plain, 
they behold not us as we sit within the shadow. 
We are alone with Him to whom the night is 
as the day. 

Havilah replied, With Him and with his 
messengers, who rest not night or day. Think 
not, my friend, that there is no motion where 
all to us is still; that there is no sound where 
our sense catches not the echo of music. If 
our sight could penetrate further than that tract 
of light which crosses the heaven, we might 
behold how Gabriel* records the divine decrees, 

* Koran, chap. ii. 

n 



40 



and where the angel of the Resurrection* in- 
quires how long it must be ere his trumpet 
shall sound. If our ears were quickened as 
they shall at length be, we might hear the rust- 
ling of wings roundabout us; for there is no hour 
when Azraely hovers not near the abodes of 
men, or when the GeniiJ come not forth from 
their abode in the mountains. — Yonder is also 
the place of tombs. 

I marked it yesterday, replied Eber; and 
that some who were lately dead were laid 
there. 

Therefore, in that place of the dead, there is 
life, and motion, and sound. If we could enter 
those sepulchres, we should tremble to behold 
how the dread messengers of God question the 
departed concerning their faith and their holi- 
ness. § This is also the hour when the guardi- 
an spirits of men yield up their charge one to 
another, and bear on high the tablets on which 
human deeds and thoughts are written. — My 
child sleeps on his couch, and knows not that 
the two who have watched him through the 
day are taking flight, while other two draw 
near; but we who are awake feel in our souls 



*Koran, chap, lxxix. ]\bid. Jlbid. chap, lxxii. 
§lbid. chap. x. 



41 



that radient eyes are upon us, and that even 
while we speak our words are recorded where 
none shall blot them out. 

The God of our life sees us, replied Eber, 
and no created eyes can discern so piercingly; 
He also remembers for ever whatsoever is in 
the hearts of men, and no other record is so 
sure. 

Do the Christians not believe then, said Hav- 
ilah, that God has messengers, whose bodies 
decay not like those of men, nor are nourish- 
ed, as they? Who else should bear the throne 
of God, and sing higher praise than men can 
offer? Whom besides hath man to intercede 
for him, to guard his soul while living, and ap- 
point its lot after death? All who are faithful 
believe in such, and they are called infidels 
who doubt. 

Far be it from me, replied Eber, to suppose 
that He who spread forth the universe has not 
filled every region with life, and formed beings 
as much nobler than man as man is nobler than 
the insect of a day. When I feel how weak 
are the powers of the body as compared with 
the strength of the soul; when my spirit mounts 
above the stars, or plunges into the depth of 
the abyss, while my feet are chained to the 
8 



42 



ground it is my belief that there are some who 
behold what I can only imagine, and grasp 
that which my thoughts can only reach. But 
such hath God created — not because he has 
need of them, but that they might be happy. 
The throne of God can be removed by none, 
for the heavens themselves are his everlasting 
seat. Nor do n^en need any to intercede for 
them, for is it not said in your Book, as well 
as in the Scriptures, that 'God is ready to for- 
give, and merciful V* And who can so well 
guard the soul while living, and appoint its lot 
when dead, as He who dwells within the soul, 
and who knows c what the breast conceals?' 
Let men be glad if there be spirits more noble 
than themselves to praise and to enjoy; but, 
for my own part, I love to believe that by none 
but God himself am I guarded and cherished, 
and that no intercessors are needed but my 
own prayers. 

Though it be true, replied Havilah, that God 
is thus with us, yet we may not dare to despise 
his angels whom he has set as our guard against 
the Evil Spirit who goes among men to tempt 
them.| When the appointed time of his pun- 
ishment shall come, there shall be no more 
"Koran, chap. xxv. f Ibid. chap. xv. 



43 



fear for men, and our guardians shall give up 
their charge; but while the Despairing One is 
driven back from among the stars, and has lib- 
erty to escape from hell; while we know that 
he besets the earth, and fulfils his vow—how 
can we be safe, unless some of his own race, 
and substance, and pow r er, are near to protect 
us? 

When is this appointed time of punishment? 
inquired Eber; — and what is this vow? 

When the dead shall arise, the Evil One 
shall have no more power; but till then, he 
does as he promised on the day when he refus- 
ed to worship Adam, and made the vow, ' O 
Lord, because thou hast seduced me, I will 
surely tempt men in the earth; and I will se- 
duce them all except thy chosen servants. J# 
Your scriptures also relate how he did thus 
with Adam, and alas! how many have since 
fallen! 

Nay, said Eber; our Scriptures say that it 
was the serpent who seduced Eve, and Eve 
her husband. 

And who made the serpent to speak, but the 
Evil Spirit within him? And why was Michael 
sent with the sword of God to cut off the legs 

* Koran „ 



44 



of the serpent, as the scripture of Barnabas re- 
lates, but that the Evil Spirit had possessed 
him? 

The gospel of Barnabas is not the scripture 
in which I believe, replied Eber ; and our Book 
relates nothing of an evil spirit being in the ser- 
pent: nor can I think but that evil as well as 
good comes from Him whose will is done in all 
the heaven and all the earth, and that to no one 
has he given power to afflict those in whose 
very souls he abides. What says the Book, 
which is your Gospel, when some complained 
that Mohammed had brought evil upon them? 
c If good befall them, they say, 'This is from 
God/ but if evil befall them, they say, 'This is 
from thee, O Mohammed!' — say, £ All is from 
God. 5 * 

Nay, but, said Havilah, how do we go on to 
read in the Book? 'Whatever good befalleth 
thee, O man, it is from God; and whatever evil 
befalleth thee, it is from thyself. 5 This evil is 
that which the Despairing One brings up from 
the depths of the heart. 

Eber replied, My religion teaches me that 
God alone beholds the hearts of men; Moham- 
med also taught that 'None either in heaven or 

*Koran, chap, iv, 



45 



earth knoweth that which is hidden, besides 
God:'* And again, that He alone ruleth the 
heart ; 'Know that God goeth between a man and 
his heart. 'f 

Nay, but, my friend, is it not impious to lay to 
the charge of God the guilt which comes forth 
from the heart? Can He that is holy create that 
which is unholy? 

How then does anything that is unholy exist? 
is there any Creator besides God ? Yet is there 
sin in the world; and yet deeper guilt, I have 
heard thee say, is in Hell; — and the Evil One 
himself, — how became he evil but by the per- 
mission of God? 

Havilah was troubled, but he kept silence. 

No man, continued Eber, can declare why 
anything that is unholy exists, or what shall be 
the issue of all that is now working in the uni- 
verse: God alone sees the end\of all things 
from the beginning, and can bring calm out of 
the tempest, and peace from the troubles of the 
spirit. Do we not believe that sickness and 
earthquakes and famine are from God? 

From Him, said Havilah, comes the desola- 
tion which wastes our cities. He sends a parch- 
ing breath over our plains, and the springs are 

* Koran, chap, xxvii, f Ibid. chop, viih 

8* 



46 



dried up, and the flocks lay themselves down to 
die. He frowns, and a dark shadow blots out 
the sun at noon-day, and he turns the moon to 
blood when the thunder hastes to burst upon 
our heads. 

Even so ; replied Eber; and the time has 
been when men said that it must be an Evil Spir- 
it who did these things. When the dews fell, 
and the sky was calm, they blessed God; but 
supposed that he had lost his power when the 
floods were abroad, or the earth became bar- 
ren. This was impiety: for the Only Ruler can 
and does make men happier through the very 
evils which they fear. The plains are made 
fertile when the floods have passed away; and 
holy thoughts springs up in the soul when its 
sorrows are over-past. 

All this is true, replied Havilah; and if sor- 
row were the only evil, I should not fear the 
Despairing Angel. But what good can come 
out of guilt ? 

We know concerning this, little more than 
men knew of plagues and storms when they wor- 
shiped two .Rulers in heaven: but thus much 
we do know, that there may be many purposes 
which man cannot discern, — that fruits may be 
ripening above which are planted and watered 



47 



we know not where or how; and that even now 
we can see how some are made wise by the fol- 
ly of others; how some become gentle through 
the fierceness which afflicts them, and pure 
from beholding the foulness of guilt. 

Even, replied Havilah, as the son of Tagu 
prayed the more fervently for his father, be- 
cause his father prayed not for himself; and as 
the wife of Tagu looked with a tender love upon 
her children, because her husband loved her 
not. 

Even so, replied Eber. Yet unhappy are 
they who thus bring sorrow into their houses, 
and darken with the shadows of their guilt the 
sunshine of innocent hearts. Jesus said, 'It 
is necessary that offences come, but alas for 
him through whom they come!' We know 
not how the offender's lot may be changed 
hereafter, by the woes that his guilt shall sure- 
ly bring upon him; but it is better to be afflic- 
ted in body, than diseased in soul; to find all 
dark in the light of noon, and all silent amidst the 
gushing of waters and the music of the forests,— 
than to be blind to the signs which God holds 
forth in the heavens, and deaf to his voice when 
he calls to us from on high. 

All this is true, said Havilah. Yet would I 
8f 



43 



fain know why this evil exists. Whether, as 
my friend believes, it is God himself who admin- 
isters pain of every kind; or whether, as the 
Prophet taught, it is the Fallen One who is 
permitted to seduce man ; — I look earnestly for 
the time when we shall know why these things 
are so. 

Meanwhile, answered his friend, I had rath- 
er believe that the cloud which now overshad- 
ows the plain came unbidden by the Creator 
who formed it, than that there is any sorrow 
which is not administered by him who dwelleth 
in the heart. — I had rather know that yonder 
star which hastens to its setting, is unmarked 
in its course by him, than that any thought 
which he controls not can pass through the 
soul. As surely as he refreshes the body of 
thy child with sleep, he sheds the repose of 
this hour into thy soul; and if it be he who stirs 
here among the winds and waters, it is he also 
who in regions where the sun is now shining 
moves the hearts of men to resolve, their tongues 
to speak, and their hands to do. He needs no 
messengers, though he fills the universe with 
those who do his will. He yields up his place 
to none, therefore no other should be feared; 



49 



and through him alone should all others be 
loved. 

Let us now lie down to sleep, said Havilah. 
Safety is around us, and peace within us,wheth- 
er we are guarded by angels, or by Him alone 
whom the angels obey. 

The day-spring was near, the sky grew pale, 
and the early fragrance came upon the breeze. 
— Eber and Havilah paused once more to lis- 
ten to the waters, and to see how the watch- 
fires became dim; and then withdrew, each to 
his couch. 



OF THE SCRIPTURES. 



In the household of Havilah was an old man 
who was looked upon with reverence by all 
who dwelt under the same roof. In his youth 
he had been rich, and in his manhood power- 
ful. His home had been peaceful, and the 
children who grew up around him were his 
pride. But the troubles which are the lot of 
all men were appointed to him in greater num- 
ber and with a deeper bitterness than his friends 
supposed that he could have borne. His fields 
had been spoiled by blight and by drought ; his 
flocks had been carried away by enemies from 
afar; his sons were slain in war; and his wife 
died in sorrow, and left him alone. His friends 
had compassion on him, and strove to help and 
comfort him; — but how could such grief as his 
be consoled? He withdrew himself from them, 



51 



lest his mournful countenance should sadden 
their hearts; and, save that which was need- 
ful to preserve his life, he would receive noth- 
ing from them. After a while, however, when his 
friend Havilah's wife was carried to the grave, 
Aza, the mourner (as men called him), enter- 
ed the dwelling of Havilah to weep with him, 
and he left that dwelling no more. Havilah 
would have made him as his father, while Aza 
himself desired to serve with those who tended 
the flocks or tilled the gardens. Their friendly 
strife was soon ended, and Aza was permitted 
to spend his days as it pleased him. He went 
to and fro in the fields and gardens as he would; 
and no one spoke to him, unless he desired it, 
save only the child of Havilah. Aza loved 
this child. He taught him to know the plants 
of the field: he sat by to smile upon his sports. 
He took the boy also between his knees, and 
told him of the children he had lost, and of the 
wonders which he had beheld, and of the wis- 
dom which he had gathered. To few besides 
the child did he speak; though he loved Havil- 
ah, and bent his head before Eber as soon as 
he appeared. He carried the Book ever in 
his bosom or in his hand, and he read in it per- 
petually, as he sat in the porch or under the 



52 



palms. One day, when Eber passed out of the 
dwelling, he saw Aza thus occupied; and when 
he returned, the old man was still reading, as 
ifthe hours had been moments. 

Thou art among those, said Eber, who find 
in the Book the words of peace. 

Here, and here only, said the oldjman. 

Yet, replied Eber, there are other books in 
which the servants and prophets of God have 
written concerning him. Where is thy faith 
in Moses, and in Jonas, and in Barnabas,* 
that the study of their writings is not also 
precious to thee ? And the Psalms of David 
too, do not they warm the heart and cheer the 
spirit ? 

Aza replied, David was the beloved of God, 
and the prophets have also written of him: 
but all Scripture has been corrupted, except 
the Book which was given by Gabriel, and 
shall be preserved pure for ever: — and while 
I hold that which is perfect, shall I turn to that 
which is corrupt? — while the Book which was 
written in heaven is in my hands, shall I pre- 
fer those which came through the hands of 
men ? 



*Books in use among the Mohammedans. 



53 



Havilah drew near, and overheard what was 
said. He added, 

Our friend Eber believes, not only that the 
writings of Barnabas came through the hands 
of men, but that they were invented by man. 
I fear also that he regards not the Book as 
wholly sacred. 

It is true, said Eber. — That there is much in 
the Book that is faithful, I know. That there 
is much that is beautiful, I perceive: but its 
truth is the same which other Scriptures had 
revealed before, and its beauty is that which a 
man's imagination can create. It cannot of- 
fend you to hear of other Scriptures, since 
you believe that God has made many revela- 
tions. 

So many, replied Havilah, that if they all 
remained, the wisdom of angels would scarcely 
be greater than that of men. But that which 
was known to Adam, was lost to Abraham; and 
that which Abraham received, was not given 
to Moses. What God doeth is right; — but 
would we had these many Scriptures! 

At least, said Eber, we have many left. The 
Law given by Moses remains, and the Books 
of the Prophets, and the Psalms of David; 
and, blessed be God! the Gospel of Christ, 



54 



And the Book of Mohammed, said Aza, 
bending his head over the volume as he spoke. 
This is the seal of the Prophets; this shall not 
be changed or lost, as the others have been; 
and therefore this is the last of the revelations 
of God. He will speak no more to men till 
the judgment. 

Do the followers of the Prophet suppose 
that all the sacred books are changed? asked 
Eber. 

All but the Book of Mohammed, replied 
Havilah. The Jews have altered the Law, 
and the Christians the Gospel, as the Prophet 
said; and none remains entire except the 
writing which Gabriel gave, and which no man 
has power to change. 

How then has it been changed? asked 
Eber. There are some among the Faithful 
who read differently from others, as I have 
heard from thyself: — though these differences 
be small, I see not how they can exist at all, if 
God really promised that no such change 
should be. 

Surely there are more and greater differen- 
ces in the Scriptures which the Christians hold 
sacred? replied Havilah. 

There are, answered his friend: but to us 



55 



God has not promised that no word of the sa- 
cred writings should be altered. The truth 
which they contain shall never be changed, 
because it is truth; but it is given to us in a 
more lasting form than can be found in the 
number and order of words. It is the custom 
of the Jews, and also of those who call them- 
selves the Faithful, to number the sentences, 
and the words, and even the very letters of 
their Scriptures, lest any should be lost or 
changed. We use other methods of preserving 
the truth. 

The Jews, said Havilah, have corrupted the 
Law, even more than they who worship Mary 
have spoiled the Gospel. 

Not so, said Eber: but it is certain that un- 
less the spirit of the Law is preserved in the 
heart, any care to guard the letter is of little 
avail. Both should be guarded; but the spirit 
may remain entire, even though the letter 
should be somewhat changed. 

But, said Havilah, if a revelation be given by 
God, will it not be preserved by him? 

Yes: — but what makes the revelation? Not 
the words, but the meaning which is in the 
words. Else no revelation could be of use to 
any but those whose language is the same as 



56 



that of the book given. There are many na- 
tions and many languages on the earth; and 
some of the revelations of God are intended 
for all these people: but the words of the rev- 
elations must be changed, before they can be 
understood by many. The Law of the He- 
brews was a law for the Hebrews alone; yet I 
and many millions of Christians besides, though 
we adopt not the Law, find it necessary to learn 
what the law is, in order that we may fully un- 
derstand the Gospel; and not being Hebrews, 
who read the law in our own tongue, and find 
that though the words are changed, the spirit 
of them may be perfectly understood. In the 
Gospel of Christ this is yet more clearly seen. 
This gospel is not for one nation or one coun- 
try. It is spreading, and shall spread, where 
the language of Hebrews and Greeks has nev- 
er been heard of. On the coasts of distant 
oceans in the midst of lands on the other side of 
the world, even in far islands of the sea shall the 
wisdom of Jesus be spoken, in tongues which 
are yet unknown. Even now, the same faith 
which was held by Paul, and John, and Peter, 
is cherished by those who never felt the heat of 
a southern sun, and preached in the churches 



57 



of European kingdoms, and blessed amidst the 
wilds of newly discovered lands. 

It is God who has multiplied the tongues of 
the earth, and left one mind among them all, 
exclaimed Havilah. 

It is, replied his friend. And to Him be the 
praise that he has given his revelations unto 
this one mind, so that varieties of speech can- 
not injure it. 

But, said Havilah, if some ofthe words of the 
sacred Books should be lost! — since it hath been 
so, it may be so again. 

God will preserve whatever it is needful for 
his children to know, replied Eber; and how the 
Gospel has been preserved we know, and how 
it shall henceforth be guarded, we may perceive. 
If among all the errors of those who understood 
the Gospel wrongly, its records have been pre- 
served to this day; if, while the believers were 
few among a multitude who despised or were 
ignorant ofthe Christian faith, the Books were 
guarded from destruction, and even injury, we 
may well hope that they are now safe for ever. 
Now, there are multitudes of Christians who 
keep this Gospel in their hearts, and write its 
words upon their memories. While many 
preach it in new lands, their brethren at home 



58 



examine into it, that they may perfectly under- 
stand. The copies of the Books are so many 
that they can never be lost, and kept so pure 
that they cannot be corrupted. This Gospel 
is safe for ever. 

It may not be further changed, said Havilah: 
— but if some say that it hath been grievously 
changed already, how can the Christians reply, 
if they have not counted the words from gener- 
ation to generation, and if it hath not been prom- 
ised from Heaven that no letter should be lost? 

Because, replied Eber, we discern by the 
mind whether the spirit of the Books be true 
and entire: and the spirit alone is from God; 
the words are those of the men who wrote. 
This we know by the difference of the language 
in which the same thoughts are told. I have 
related to thee how Jesus and his followers ate 
together on the night when he was betrayed. 
Peter was heard by them to declare that 
he would never leave Jesus; and Jesus was 
heard to reply, that Peter would deny, be- 
fore the morning came, that he knew him. The 
four men who wrote the history of Jesus heard 
and related this thing; but, though the story is 
the same in the four Books, the words in which 
it is told are unlike in all. Those also who heard 



59 



and saw how Peter denied Christ, have told 
the same truth, but again in different words; 
and one adds what the others omitted, — that 
when the time arrived, ' the Lord turned and 
looked upon Peter.' Now I fully believe that 
no word of this tale has been lost since it was 
first written down; but if I were told that some 
few words had been changed, I should know 
that the truth remained, because the same story 
is told by four persons. 

But, replied Havilah, there are some things 
in your Scriptures which are told by only one 
writer: how are they known to be faithful? 

Because the truth of some parts is confirm- 
ed by that which is known to be truth in other 
parts. That Nicodemus came to Jesus by 
night, and that Jesus talked with him of his 
Gospel; also that he told the woman of Sa- 
maria who he was, and wherefore he came, 
are related by John alone: but no one has ever 
doubted the truth of these things, both because 
the Book of John as a whole has been care- 
fully preserved, and because the truth of these 
portions agrees with the truth of other por- 
tions; so that the change or loss of a few 
words would not prevent our understanding or 
believing the stories themselves. This is yet 
4 



60 



more true of parts of the Gospel which are 
more important than any of which I have 
spoken. 

Can one part be more important than 
another, if all is the Word of God? 

Yes; the smallest parts of the Gospel are 
more precious than any other thoughts that 
were ever written or spoken; but some are 
more precious than others, since some are 
written to explain others. The things which 
were done were of God through Christ, while 
the words which explained them were of men. 
— Jesus came forth alive from the sepulchre 
on the third day after he had been known to 
die. This miracle was done by God alone. 
The Apostle Paul wrote to show that as Christ 
rose, other men would rise from the dead. 
God knew what he wrote ; God gave him to 
understand the thing of which he wrote; and 
God permitted what he wrote to be spread 
abroad in the world, and to be believed in by 
all who believed the Gospel. Therefore I re- 
ceive what Paul wrote, and am thankful that 
his wisdom has thus come to me; but I think it 
less important than the fact that Jesus rose 
from the dead. If the epistles which Paul 
wrote had been lost, I might still have under- 



61 

stood or believed that men would rise from the 
dead as Jesus rose : but if I had not known 
that Jesus rose, I could not have understood 
the reasonings of Paul. 

It is indeed a better thing to know what the 
prophets did, than what their followers said, 
observed Havilah. 

Blessed be God that we know both! replied 
Eber: but I surely believe that the revelation 
from God is rather in the things done by his 
hand, than in the account of those things 
written by his servants. That God appointed 
Jesus to teach men that they shall live hereaf- 
ter; that by Jesus men were taught a higher 
love and a better obedience; that miracles were 
done; and that Jesus himself was raised from the 
dead, — these are the glad tidings from Heaven; 
this is the revelation which God made to men. 
The sacred Books contain the history of these 
things; they relate much that Jesus taught, 
and yet more that his followers believed, and 
preached, and wrote. All this is told even as 
the men themselves spoke; Matthew wrote 
differently from John, and John from Luke, 
and Luke from Paul. What they related was 
from God; but the words were from their own 
minds, and therefore can the Gospel be preach- 



62 



ed unchanged in many tongues; but the chil- 
dren of my own land, and those men of other 
countries who cannot understand all that Paul 
and Peter have written, can yet believe in 
the revelation sent by God through Christ. 

My child, said Havilah, loves to hear how 
Jesus gave sight to the man who was born 
blind. 

Rather, I doubt not, than to listen while 
Aza reads to him from the Book. — And Eber 
looked for the old man, but he had withdrawn 
to another place where he might read in peace. 

Havilah replied, The Book is full of wis- 
dom, for which the minds of children are not 
ripe, and therefore I would that Aza had im- 
parted less of it to my child. I have told him 
that I fear lest the boy should become weary, 
and 6hould turn away when the time should 
come for him to read: — but the old man de- 
clares there is a music in the pages, which 
delights every ear, and a beauty which wakens 
smiles even in one so young as this child. 
These are among the signs that it was written 
on high. 

Nay, said Eber, but where is this music 
when the words are those of another tongue? 
The Book of the Prophet is read in my lan- 



63 



guage;andif my countrymen were to believe 
in it, they must examine its sense, as they do 
the sense of the Hebrew Law, and the beauty 
of its language would be lost to them. It is 
not thus with the beauty of the Gospel, which 
speaks to the heart and not to the ear. 

And does not the Book of Mohammed 
speak to the heart? 

To thine, I perceive, it does; but there are 
many who, living in other countries and in 
other times, cannot understand it, except in 
those parts which are already found in the Law 
and in the Gospel. Thou canst speak my 
language as well as lean speak thine. Come 
with me to my own land, and I will take thee 
wherever thou shalt desire to teach thy" faith. 
Speak of it in the churches, and men will hear 
but not understand. Open the Book in the 
dwellings of friends and read of it: they will 
listen, but shall not be wiser. Gather the 
children unto thee beneath the shade ; tell them 
of what thy Prophet did and saw, and they 
will wonder; tell them what he said, and they 
will be weary; they will neither love him, nor 
inquire of his doctrine again. But suffer me 
to go thus abroad in thy country, and mark 

how the people will listen. To the children I 

4# 



64 



would tell how Jesus, the wise and the holy, 
loved the infants who were brought to him: I 
would repeat to them his parables, and declare 
how benignantly he lived, and how mournfully 
he died; and they would come continually to 
me, saying, 'Tell us again of Jesus.' — To 
the laborers in your fields I would speak of the 
day when he fed the thousands who had follow- 
ed him into the wilderness; of his choosing 
some who were fishermen to be his witnesses; 
some who were poor to be his friends; and 
some who were despised in this world to teach 
men the way to a better: and your servants 
would cry with one voice, f If he were here, 
we also would follow!' — Where I see families 
rejoicing or mourning together, I would tell 
how he compassionated the woman of Nain, 
and restored her son to her: how he also 
raised the young daughter of Jairus, and how 
he smiled on human love, and wept for human 
grief, and remembered his mother and his 
friend in his last hour: and such families would 
agree to love him as one of themselves. — I 
would seek out the wisest and holiest of your 
sages as he gazed upon the heavens, or watch- 
ed the stirrings of his own soul: I would pour 
into his ear the truth which Christ drew forth 



65 



from the clouds and the winds, from the flow- 
ers of the fields and the birds of the air, from 
the words of men, and even from the vanity 
of their thoughts. Then would this wisest of 
your sages cry, 'All the wisdom that I have 
gained is as nothing: henceforth I will learn 
at the feet of your Prophet!' — And not in 
your country alone should it be thus. There 
are lands where the sea is ever stormy, and 
where the sun at noonday is scarcely brighter 
than yonder moon at midnight here: — there 
are lands where no fields are tilled, and all 
men are hunters of the forest: — there are 
also lands where all the wisdom of many na- 
tions is gathered together, and where men be- 
lieve not till they have searched and convinced 
themselves of the truth. In all these lands, 
among all these people, there is not one where 
the Gospel may not be understood; there is 
not one where, being understood, it will not 
be loved. 

Yet, replied Havilah, Christ chose twelve 
men to be instructed in his Gospel, lest the peo- 
ple should not understand what he himself 
taught. How was this, if all may under- 
stand? 

These men were chosen, replied Eber, not 
4t 



66 



to receive any secret wisdom, or to learn more 
from Christ than the humblest who listened to 
him; but to behold the deeds of his life, the man- 
ner of his death, and the certainty of his resur- 
rection. To these things they bore witness so 
long as they lived: but further than this they 
pretended not to be wiser than other men; and 
when they died, their office died with them. 
All men might, from that time, teach in perfect 
equality; and all that has since been needful to 
prepare a man to preach the Gospel, is that he 
should have truly received the Gospel. 

My friend forgets, said Havilah, that the 
Apostles assisted to make the Gospel, which no 
man is now permitted to do; their Books are 
used by the Christians, and no writings of a liv- 
ing Christian would be so esteemed. 

Eber replied, These Books contain the re- 
cord of the glad tidings; but the writers did not 
make or assist in making the glad tidings, which 
were sent by God and spoken by Christ, and 
only written down by the Apostles and some of 
the Disciples. In the same manner, the Books 
of Moses are called the Law, though they on- 
ly contain the record of the Law, which was 
made by God and offered through Moses. 
Such records could only be written by those 



67 



who witnessed the revelation; and therefore 
no writings but those of witnesses are sacred. 

Therefore it is, said Havilah, that the Chris- 
tians reject the gospel of Barnabas; — but if 
they receive the writings of Paul, why refuse 
those of Barnabas? 

Even if they believed this scripture to be the 
work of Barnabas, replied Eber, they would 
remember that he was not called and sanctified 
by miracle, by Jesus himself, as was Paul. 
But they also declare that it could not have 
been written by the companion of Paul, because 
he was originally a Jew, while the writer of this 
work calls himself a Gentile. He also speaks 
of Jerusalem as being destroyed when he wrote, 
while Barnabas the friend of Paul could scarcely 
have been alive so long. Other reasons there 
are which it will not please my friend to hear, 
further than that the Christians of the early 
times numbered not this writing among their 
sacred Books. 

Give me, said Havilah, the volume which is 
in thy bosom: I will sit down here and study it, 
if thou wilt go to Aza and listen to what he 
shall read. But remember, it was with Moham- 
med as with the Apostles, — that he made not 
the revelation, but only received it. He did 



68 



not even write it down according to the thoughts 
of his own mind and the words of his own lips, 
but as Gabriel spoke: some parts also the An- 
gel himself wrote. Let this, and the portion of 
truth which my friend knows to be in the Book, 
dispose him to receive the whole, or at least to 
learn why others receive it. 

And let my friend, on his part, remember, 
replied Eber, that no eye beheld Gabriel de- 
scend to Mohammed; while a crowd was pres- 
ent when the spirit sanctified the baptism of Je- 
sus. No ear was awake when, as Mohammed 
declared, the name of God was named to him; 
while a multitude heard when Jesus prayed 
'Father, glorify thy name!' and a voice from 
heaven answered, £ I have both glorified it, and 
I will glorify it again.' Let my friend remem- 
ber, that by the hands of Mohammed alone 
were wonders pretended to be wrought, and by 
him alone were they recorded: while the gifts 
of healing, of preaching in many tongues, and 
even of raising from the dead, were given to all 
the Apostles, and to many followers besides; 
and that the Scriptures which testify of these 
things were written by eight different persons, 
whose testimony was sanctioned by many 
more. 



69 



Havilah replied, These things I will remem- 
ber willingly; for I disbelieve not the Christian 
Scriptures, as the Christians refuse the Book of 
Mohammed. If I find that these two bear tes- 
timony to one another, I will believe in both. 

Search and see, replied Eber. Only study 
with all thy heart, and then believe according 
as the truth shall appear unto thee. 

While Havilah sat down to read and meditate, 
his friend drew near to the place where Aza 
still bent over the volume which lay on his knees. 
He made room for Eber to sit beside him, and 
and pointed to the page where he read. 

The Book was well known to Eber, who 
disbelieved not any religion without declaring 
the reasons of his disbelief. But he read yet 
again, because Havilah had desired that he 
should; and he withdrew not his eyes or his 
thoughts till Aza put up the volume and with- 
drew as the darkness came on. 



OF THE PKOPHETS. 



When Eber again approached his friend, he 
found him meditating on what he had read. 
Havilah pointed to the portion of the Gospel of 
John where Jesus is declared to have told the 
Jews that he was sent to fulfil the covenant 
made with Abraham. 

The Jews were then, even as now, said he, 
slow of heart to believe what the prophets had 
spoken. Thus did Christ describe them, and 
thus have they ever been. See! they scoffed 
when the Christ spoke of Abraham as of one 
less favored than himself; and were ready to 
stone him, when he declared that Abraham saw 
his day, or knew that he should come. Yet 
they might have known as we know, that since 
there is One God, there is but one truth; and 
that to this truth, given in many forms, all the 
prophets of every age were sent to testify. 

1 am glad, replied Eber, that while we can- 



71 



not agree whether or not Mohammed was one 
of these prophets, we are of one mind respec- 
ting the truth of God, and the purpose for which 
it has been so many times revealed. 

Six times, replied Havilah, has God spoken 
from heaven by his chief prophets*; and each 
time has his eternal word been the same,though 
it was spoken in proportion as men could un- 
derstand; as we should tell the same truth in 
one manner to my child this day, and in anoth- 
er when he shall be of mature age. 

Several times has God thus spoken, replied 
Eber; and each time more fully and plainly 
than the last; so that the Jews who cursed the 
Christ had no excuse for their blindness con- 
cerning him. But what were the six dispen- 
sations? 

Havilah replied, When Adam was formed 
from the dust of the ground, and became alive, 
who should tell him whence he came but He 
who brought him forth from nothing? At first 
the angels only gazed on him from afar, and 
no living beings were beheld by him who could 
declare the name of the Creator. It was Je- 
hovah himself who said to Adam, 'I am thy 
God.' — This was the first revelation. 

*Sale's Prelim. Dissert, p. 75, 



72 



And in this first revelation, replied Eber, 
was man taught that he must obey or suffer. 
Whatever were the obedience required, wheth- 
er to refrain from a certain fruit (as our Scrip- 
tures relate) , or to render the whole soul pure 
(as Christ taught), still the one truth has been 
ever repeated, — that God must be obeyed, if 
man would be happy. 

Even so, said Havilah, was this truth shown in 
the second revelation. It was given to Noah. 
The sons of men multiplied on the earth, and 
their sins multiplied with them, till they forgot 
that God was One, and neglected his admoni- 
tion. But as Noah was faithful, it was said to 
him from above, 'Be not grieved for that which 
they are doing, but make an ark in our pres- 
ence, according as we have revealed to thee: 
and speak not unto me on behalf of those who 
have acted unjustly, for they shall be drown- 
ed*! 5 And thus it was done; and while the 
rain poured down, the ark swam between waves 
like mountains, so that Noah and they who 
were with him were saved. Thus was God 
merciful, and thus did he show yet a second 
time that they who obey are safe. 



* Koran, chap, 11. 



73 



With each revelation, said Eber,God has giv- 
en a sign. With Adam the sign was in the 
tree of knowledge, and with Noah in the cloud 
where the rainbow was fixed, to come forth with 
ihe sunshine after a storm, like the smile of 
God, for ever: as our Scripture saith, 'The wa- 
ters shall no more become a flood to destroy 
all flesh; and the bow shall be in the cloud: and 
this is the token of the covenant which I have 
established between me and all flesh that is 
upon the earth. 3 — Thus were finished the two 
first dispensations. 

The third, said Havilah, was greater than 
either which had been given before. It was 
delivered to Abraham the faithful, who was no 
idolater, but an example of the true religion. 
He was beloved of God, and, according to his 
hope, were his sons Ismael and Isaac great and 
favored from Heaven; and according to his 
prayer was the mightiest of the prophets sent 
to confirm the true faith which was in early 
time given to him. 

Even so, replied Eber, is he called in the 
Scriptures the friend of God, and the father of 
many nations; even so was it made known unto 
him that in his seed should the whole race of 
men be blessed; so that he rejoiced, as Christ 



74 



said, ' Abraham saw my day, and was glad.' — 
The sign of this great covenant was the cir- 
cumcision. 

The Faithful believe, said Havilah, that in 
the seed of Ismael was the promise fulfiled, 
and therefore is the sign preserved among 
them. 

The Christians preserve not the sign, replied 
Eber, because the covenant is fulfilled, and 
its outward forms abolished. That in Jesus 
the promise was fulfilled, we believe, not only 
because he himself said so, but because the 
words of the Scriptures of Moses are these: 
'And Abraham said unto God, O! that Ismael 
might live before thee! And God said, Sara 
thy wife shall bear thee a son indeed, and thou 
shalt call his name Isaac: and I will establish 
my covenant with him for an everlasting cov- 
enant, and with his seed after him. And as 
for Ismael, I have heard thee. Behold, I have 
blessed him, and will make him fruitful, and 
will multiply him exceedingly: twelve princes 
shall he beget; and I will make him a great 
nation. But my covenant will I establish with 
Isaac, whom Sara shall bear unto thee, at 
this set time in the next year *.' Of Isaac 
* Genesis xvii. 18—21. 



75 



came Moses, and all the people to whom he 
said 'The Lord thy God will raise up unto thee 
a prophet from amidst of thee, of thy brethren, 
like unto me. Unto him shall ye hearken. I 
will put my words in his mouth, and he shall 
speak to them all that I have commanded him.' 
Such an one was Jesus; who was gladly fore- 
seen by Abraham, who was of the race of 
Isaac, and approved by signs from heaven, as 
him of whom God had given the promise. — 
As the third covenant was made concerning 
him, was he not foreshown in the fourth also? 

The fourth, replied Havilah, was given by 
Moses. By him came the Law, through which 
the eternal truth was made known in the world 
till Christ came to reveal it more fully. 

Eber answered, Though Abraham was wise, 
and believed that God is One, some of his 
posterity were darkened in mind like the 
Egyptians among whom they dwelt; and though 
they believed that Jehovah was the only God 
of the Hebrews, they supposed that other na- 
tions had also gods. 

Therefore was the revelation given unto 
Moses, and the Law delivered from the Mount, 
that they might be separated from the follies 
of other nations, and might keep the eternal 
4} 



76 

truth that the One God must be obeyed. While 
they were obedient, they were at peace: if 
they disobeyed, they were afflicted; and thus 
they learned to believe and preserve the truth, 
till the day when the holy Jesus came to shed 
a fuller light into the souls of men . Yet it 
was the same faith which had been given in 
narrower measure to Adam, to Noah, and to 
Abraham. 

The signs of the covenant with Moses were 
many, said Havilah. It was he who said unto 
Pharaoh after the miracles which had been 
done in Egypt, 'Thou well knowest that none 
hath sent down these evident signs except the 
Lord of heaven and earth, and I truly esteem 
thee, O Pharaoh, a lost man *!' Truly the 
Lord was with Moses. 

Eber replied, When the people had been led 
forth with miracles from Egypt, and when Mo- 
ses had seen the glory of God, and when there 
had been thunders and fire and clouds, and the 
sound of a trumpet on the Mount, Jehovah 
said again, 'Behold, I make a covenant: before 
all thy people I will do marvels, such as have 
not been done in all the earth, nor in any na- 
tion: and all the people among whom thou art 
*Koran, chap. 17, 



77 



shall see the work of the Lord: for it is a 
terrible thing that I will do with thee. 5 — 'Be- 
hold I drive out before thee the inhabitants of 
the land whither fiou goest.' # Thus was it 
done, so that the laid of promise was given to 
Abraham's seed. 

The fifth dispensation, said Havilah, was 
greater than all that had gone before. When 
it was about to be given, the angels stood 
afar off to gaze, even as when man was first 
reared; and the Despairing One shrank back 
to hide himself, believing that his hour of pun- 
ishment was come . 

Man was indeed newly created on that day, 
said Eber; for eternal life was then offered to 
him. Then indeed began the warfare against 
the Powers of Evil, by which they shall surely 
be overthrown. 

Here again, said Havilah, was the eternal 
truth revealed, and by signs from God was it 
again confirmed. 

That truth was not shown in part, to one 
nation, as before, replied Eber. It is shown 
forth in the Gospel as clearly as the sun at 
noon day; and it can never again be obscured. 
No more shall there be light among the He- 

* Exodus xxxiv. 10. &c 
5 



78 



brews, while darkness, as in the dwellings of 
Egypt, covers all besides. Ts T o more shall 
there be hopeless wailings for the dead in some 
dwellings, while there is peace among others. 
All men shall come to Jesus to partake of life, 
and to be assured of immortality. The bles- 
sings of his Gospel are so many and so deep, 
that men shall not know them fully till they 
speak of them one to another on the judg- 
ment day; and the wisdom which it teaches is 
so given, that it opens out as men watch for it; 
it comes forth as they need it. It has never 
been fathomed; it can never be exhausted: and 
if the earth should endure for many thousand 
years, the wisest man of the last and wisest age 
may yet learn of the Gospel of Jesus as thy 
child learneth of thee. God giveth no more dis- 
pensations, for this brings man to the very 
gates of heaven. Besides this, he gives no fur- 
ther revelation; for by this is his truth perpet- 
ually brightening forth, as the radiance increa- 
ses from the early dawn till noon. By this 
Gospel may we know him as fully as we can 
know him till we see him face to face in heaven ; 
therefore we know that his plan is completed. 
Neither can there be any higher sign than that 
which sanctified this last covenant. — Jesus was 



I 



79 



raised from the dead: and as this sign shall at 
length be acknowledged Over all the earth, 
none other shall be given but those which the 
spirit of the Gospel worketh in the heart of 
every man. 

Nay but, said Havilah, one other dispensa- 
tion there has already been, and new signs at- 
tested it. — The revelations of God have been 
six; and the sixth is that of Mohammed. 

As I have said, replied Eber, Mohammed 
was wise, and many things which he said were 
true: but I believe that those truths had been 
told before, and that his wisdom was not from 
above. Read again, and meditate as thou hast 
meditated this day, and it shall be plain unto 
thee that there is nothing true, or pure, or lof- 
ty, which may not be found in the teachings of 
Jesus; nothing just, or mild, or holy, which 
was not in his character; nothing awful, which 
was not in his mission; nothing that righteous 
men can desire, which that mission had not se- 
cured to them. Tell me of any mighty sign 
which Mohammed has done, and which Christ 
did not surpass: tell me of any innocent desire 
which Mohammed was more ready than Jesus 
to fulfil; of any hope or fear given by Jesus, 
which Mohammed hath exalted; tell me of any 



80 



new truth displayed by your Prophet, of which 
Jesus was not aware; show me that his dispen- 
sation is more certain to last, and more fit to 
be spread abroad in the earth than that of 
Christ, — and then will I own that there may be 
a better faith than that of Christians, and a 
greater prophet than Jesus. Let us read and 
think, and by their own deeds and words let 
each prophet be judged. 

Be it so, replied Havilah ; and then shall we 
be of one mind. Do the C hristians believe, 
as the Faithful, that the multitude of the proph- 
ets and Apostles have been kept pure from 
great sins that they might purify the world? 
If they do thus believe, how is it that Judas is 
of the number of the Apostles? 

The Christians know not, replied Eber, as 
the followers of Mohammed declare, that the 
number of the prophets has been many thou- 
sands; nor of the Apostles, properly so called, 
do they number more than thirteen; — viz. the 
twelve whom Jesus chose at the beginning of 
his mission, and Paul, who was called by mira- 
cle to be the Apostle of the Gentiles. Since a 
light from heaven was shed into the hearts of 
the prophets, and wisdom was laid upon their 
lips; since they knew God, and understood his 



31 



judgments better than the people to whom 
they spoke, their faith was firmer, and their 
lives were more holy than those of men who 
were less favored. Thus was Samuel devoted 
to the Lord, so that his name shall be venera- 
ted for ever. Thus Elijah strongly reproved 
the worshipers of Baal, saying, 'Do ye not 
fear God ? Do ye invoke Baal, and forsake the 
most excellent Creator? God is your Lord, 
and the Lord of your forefathers*.' And there- 
fore was Elijah beloved of God as one of his 
most faithful servants. Thus hath Elisha been 
ever esteemed holy; and the name of Isaiah is 
great; and the fidelity of Daniel is yet more es- 
teemed than his wisdom. Yet the Prophets 
were men, and, however wise, were some- 
times subject to folly; and, however strong in 
the spirit, they sometimes fell when pressed by 
temptation. Did not Moses murmur at some 
of the commands of God? And where was the 
faith of Jonah, when he would have fled from 
before the face of the Lord? Yet no man sup- 
poses that the word of God is injured by the 
frailty of those who speak it. Rather is his 
wisdom shown forth the more clearly by their 
folly, and his strength by their weakness; since 

* Koran, chap. 87, 

5* 



82 



the thoughts which they spoke were higher 
than their own thoughts, and the ways which 
they pointed out were truer than those which 
they had found. 

But the Apostles, said Havilah, must have 
been pure; since their office was not only to 
speak as God gave them authority, but to re- 
claim men from infidelity and superstition. 
Theirs was the highest office next to that of 
the six revealers of God's dispensations: and 
though some were more excellent than others, 
yet all must have been free from great sins; 
and of their whole number, which our traditions 
relate to have been three hundred and thir- 
teen, there can have been none so guilty as 
your Scriptures declare Judas to have been. 

Eber replied, God rules in the hearts of all 
men; and in as far as he has given to any who 
are wise to make known his will and to con- 
vert their brethren, they may be said to be sent 
by him, and may bear the name of his Apos- 
tles: the number of such faithful servants can- 
not be reckoned by us, or by any men. But 
of those who were chosen or sent forth by 
Christ, and w ho in distinction from other men 
are called Apostles, it is clear that others be- 
sides Judas were not altogether sinless. Not 



83 



only did Peter deny his Lord, but the other 
witnesses of Christ forsook him and fled. 

How unfit were such to be Apostles! ex- 
claimed Havilah. 

Rather were they the more fit, replied Eber; 
and herein is another proof that the ways of 
God are wiger than our ways. These men 
were chosen to bear witness of Jesus, especi- 
ally of his resurrection: and when men saw 
that they who had been dispersed in terror on 
the death of their Lord reassembled fearlessly 
after they had seen him alive again, and from 
that time preached in his name, through per- 
secution and torture and in the face of death, — 
it was believed that Christ had risen indeed. 
If these men had not first needed to be them- 
selves persuaded, they would not so certainly 
have convinced others. 

Yet, said Havilah, how can the words of 
teachers from heaven be weighty, if their faith 
be not firm, and their lives holy? 

Such was the faith of the Apostles, replied 
Eber; and such were their lives. Where, ex- 
cept in Christ himself, was ever beheld such 
faith as in Paul, when he went to Jerusalem, 
well knowing that bonds and afflictions awaited 
him; and when he preached the Gospel in pris- 
5f 



84 



on; and when, believing that he was soon to 
die for his religion, he wrote to his friends of 
his hope and joy in the faith? Where was 
there ever greater fervor than in Peter, when 
he first taught the Gospel to the Gentiles; or 
greater purity than in his Epistles to the breth- 
ren? Whose love was ever more gentle than 
the love of John? And where was evei* seen 
another band of brethren who devoted life and 
met death in like manner, through faith in God 
and love to man? Many wise men, many holy, 
many benignant, has God sent into the world; 
but the chiefest of these, except the Lord Jesus 5 
were the Apostles 

Why then was Judas among them? asked 
Havilah. 

Of all the witnesses of Christ, replied Eber, 
none has testified to him more effectually than 
Judas; though the testimony was against his 
own will. Judas was chosen, not that he might 
preach the Gospel and rejoice in it,as his breth- 
ren; for Christ knew from the beginning that 
the heart of Judas was unfaithful. He was 
chosen, that through him it might be shown 
that the deeds and words of Jesus were pure, 
since no accusation could be brought against 
him by one who had dwelt with him and beheld 



85 



all that he did. By the remorse of Judas it was 
shown that he knew Christ to be true; and by 
the death of Judas it was proved, in the sight 
of all the people, that guilt and punishment 
were with the enemies of Jesus, and innocence 
and triumph with him and with his followers. 
By the guilt of his life and the horror of his 
death Judas testified to the Lord, no less than 
his brethren by their holiness and joy. 

Thou hast declared, said Havilah, that no 
more prophets shall come. Shall there also be 
no more apostles? 

I believe that to no more shall be given the 
power of working miracles. But by the Gos- 
pel it is given to every true believer to be, in 
some sense, an apostle. It is given to all to 
show forth in themselves the purity which Je- 
sus taught, and the hope which he gave. It 
is given to all to declare how great is the favor 
of God in teaching men the truth, and in offer- 
ing to them a happier life than this, beyond 
the grave. If Christians are strong in faith, 
and fervent, and pure, and gentle, like Paul, 
and Peter, and John, and if like them they la- 
bor diligently to give of their faith to others, 
they may enjoy as much favor from above, and 
as much peace from within, as if they had 
been Apostles indeed. 



OF DEATH AND JUDGMENT, 



It was early in the morning, before Eber had 
gone forth from his chamber, when he heard 
a voice calling Aza. It was the child of Ha- 
vilah who sought the old man: and when he 
could not find him in the honse, nor in the 
porch, nor in the garden, he came to ask of 
Eber whether he had seen him. — Eber would 
have gone forth with the boy to seek his friend, 
but in a moment the child was gone. After a 
while he came back weeping; and he took 
Eber's hand and led him forth silently. They 
passed under the palms, and beside the stream 
till they came to the field of tombs; and there 
the child pointed to the place where Aza lay 
along the ground, his face covered by his robe. 
Eber feared to disturb him, if he should be at 
prayer or in sorrow; yet he knew not but that 
sickness or death might have seized on him 



87 



suddenly. He said therefore to the child, 
Why is Aza here? 

I know not, said the boy, still weeping; — ■ 
when I found him, I pulled aside his robe and 
asked him to go with me into the field: but he 
bade me leave him, and come not to him again 
till tomorrow, because he mourns for the dead 
this day. 

We will therefore depart, said^Eber: — no 
eye should watch the mourner when his desire 
is to be alone. 

But, said the boy, I cannot water the plants 
in my garden unless Aza help me. And who 
will tell me of the birds, and of the stars, if 
Aza be away? And I cannot sleep at noon 
unless he be beside me. O, if tomorrow were 
come ! 

Eber comforted the child and led him to the 
spring, and poured water upon his fruit trees 
and flowers. Then he sat down in the shade, 
and took the child between his knees and talk- 
ed with him. 

For whom is Aza mourning this day ? he 
asked. 

1 suppose it is for his sons who are dead, 
answered the child. He told me that his sons 
were once like me, and he used to talk to them 



8S 



as he'talks to me. But they are dead, and 
he will not see them again till he himself is 
dead. 

Then he surely hopes to see them again. 

Yes; because the Prophet told where they 
and all the dead are gone, and where the living 
shall meet them again, and what is done in 
the grave and in Paradise. 

Tell me, said Eber, what the Prophet has 
taught about the dead. 

Nay, but Aza says that the Christians do 
not believe what the Prophet taught. 

I am a Christian, said Eber; but I believe 
that the dead are gone where we shall see 
them again, and that there is a happy place 
which Aza calls Paradise, where the people 
who love God shall dwell for ever. 

My father believes this, too. 

Yes: all people believe this, who have heard 
what Jesus Christ said of death, and who know 
how he raised to life persons who had been 
dead, and how he was raised up himself when 
the tomb had been closed over him. 

While Eber told the child what miracles 
Christ had wrought upon the dead, Havilah 
drew near, and sat down to listen. — When Eber 
had done, the boy exclaimed, 



89 



I will go to Aza and tell him what Christ did 
to Lazarus, and how Martha hoped while she 
wept. Let me go to comfort Aza. 

But Havilah forbade him: and when he wept 
again, his father took him into the house, that 
he might forget his grief amidst his sports. 

When Havilah returned to his friend, he 
said: It is with the Gospel even as thou hast 
said. The wisest of men may meditate long on 
this story of Lazarus, and yet a child can un- 
derstand it. If my boy were to behold Aza or 
myself carried to the tomb tomorrow, he would 
remember that Martha hoped while she wept, 
and would hope also. I have long believed in 
all that the Christian Scriptures tell of Laza- 
rus, because it agrees with what our Prophet 
taught of the state of the dead. 

Concerning the state between Death and the 
Judgment, said Eber, the Christians believe 
not that any revelation has been given; for we 
know not even of those whom Jesus raised, or 
of Jesus himself, what was done when the body 
lay dead. Of them should we have heard if it 
had been intended that we should know. — The 
funeral wail for the daughter of Jairus had on- 
ly begun when the Lord raised her up: and 
where her spirit, was when her breath ceased, 



90 



we know not. — The young man of Nain was on 
his bier, and men were carrying him to the 
grave, when Jesus restored him to his mother; 
— from him also we know nothing of what Death 
appeared to him. — Lazarus had been in the se- 
pulchre four days, when a voice from heaven 
bade him come forth; — yet that voice gave no 
command that he should reveal aught that had 
befallen him in the tomb. Neither did the 
Lord, who told us all that we know of a life 
beyond the grave, explain when the Judgment 
should be, and what is the state of the dead 
till that hour. 

To Mohammed was it given to tell these 
things, said Havilah*. And he has left us not 
only the tradition which he commanded should 
not be forgotten, but certain words in the Book 
by which we know how to look for the Dread 
Ones in the grave. It is merciful in God thus 
to have given warning by his Prophet; for it 
would be a more fearful thing than the spirit 
could bear, to meet the angels without being 
prepared. And as for the anguish of the ser- 
pents, — who could endure it but they who 
knew that it must come because their sins were 
great ? 

* Prelim. Dissert page 77. 



91 



Is it possible that my friend knows not, said 
Eber, that this tradition was told among the 
Jews many hundred years before Mohammed 
entered the world? The torment of the grave 
is by them called 'the beating of the sepulchre; 5 
and they believe that all men must undergo it, 
but those only who die on the evening of the 
Sabbath, or who have dwelt in the land of 
Israel. 

But, replied Havilah, to what Jew was it 
ever given to know whither the spirit departs 
till the day of the resurrection*? Who but 
Mohammed beheld how the prophets enter at 
once on the bliss of Paradise; and how the 
Faithful are at peace under the care of God, 
while the wicked are thrown into a dungeon 
in the lowest earth? Who but Mohammed 
knew when the spirits hovered near the graves, 
so that he might salute them; and gave assur- 
ance that his salutations were heard by the 
dead as well as the living, though they could 
not answer? 

The Christians thus believed before Moham- 
med was born, answered Eber; and it was their 
custom first to pray, and afterwards to offer gift® 
at the tombs of holy persons: and thus arose 
* Prelim. Dissert, page 77—78. 



92 



the superstition of worshiping the saints, and 
Mary the mother of Jesus. Thus the idolatry 
which is offensive to us both, arose from the 
superstition which Mohammed adopted from 
the Christians, and encouraged in his fol- 
lowers. 

If the Christians thus believed, said Havilah, 
whence came their belief? 

Not from their Lord, nor from his Apostles; 
but from certain philosophers, who mingled 
some superstitions of the pagans concerning 
the soul with the purer religion of Christ. — By 
the Gospel we know that there is life after 
death. But how life is renewed, and where 
and when men shall receive their lot of good 
or evil, God has given it unto no man to re- 
veal. 

Havilah replied, Unto no man indeed has it 
been given to reveal when the day of resurrec- 
tion shall be; nor is it known even to the 
angels*. Our Prophet asked of Gabriel con- 
cerning it ; and even he who writes down the 
decrees of God had not beea told this secret. 

This also did Mohammed learn from the 
Christians, replied Eber, for it is written in 
their Scriptures how Jesus said, 'Of that day 
*Prelim. Dissert, page 79. 



93 



and that hour knoweth no man; no, not the 
angels of heaven, but the Father only. 5 

But, answered Havilah, unto Mohammed 
was it given to declare the signs which shall be 
in the earth when that day is approaching*. 
The lesser signs are; that the faith shall decay 
among men, and that there shall be troubles 
and seditions, and so great distress in the world, 
that men shall look on the graves and sigh to be 
at peace within them. 

Eber answered, When Jesus warned his fol- 
lowers of a great and terrible day of the Lord, 
he said, 'When the Son of Man cometh shall 
he find faith on the earth ? 5 Again, 'There shall 
be wars and rumors of wars: see that ye be not 
troubled: for all these things must come to 
pass, but the end is not yet. All these things 
are the beginning of sorrows.' Again, 'There 
shall be great tribulation, such as was not since 
the beginning of the world unto this time, nor 
ever shall be.' These words of Jesus were 
written more than five hundred years before 
Mohammed was born, and from those writings 
he learned them. — Now tell me the greater 
signs of that day. 

Havilah replied, The sun shall arise in the 
*Prelim. Dissert. 



94 



west, and the moon shall be eclipsed, and a 
smoke shall go forth to fill the whole earth. 
The beast of which the Prophet told shall arise 
out of the earth, and its mark shall be on the 
faces of men according as they are believers 
or infidels. Antichrist shall also come, and 
many false prophets under him. There 
shall be many wars, and much fire and slaugh- 
ter; and rivers shall flow abroad and leave their 
channels dry. The Jews shall meet with a ter- 
rible destruction, and few of them shall be 
hidden from the slaughter. Then shall Jesus 
descend from heaven, and under him shall the 
righteous live in peace ; till the great wind 
shall arise, which shall bear away together the 
Faithful whom God hath chosen, that they may 
not be destroyed with the world, when the end 
shall come*. — These are the greater signs by 
which men may know that the day is at hand. 

Then Eber took from his bosom the Book 
of the Gospel, and pointed out several portions 
of it to his friend, saying, See if to Mohammed 
indeed these many signs were first made known. 
It was not of the same great day that he and 
Jesus spoke; but of the Gospel did your Proph- 
et learn the signs. 

* Prelim. Dissert, pp 79, SO 



95 



Then Havilah read, 'The sun shall be dark- 
ened, and the moon shall not give her light, 
and the stars shall fall from heaven, and the 
powers of heaven, shall be shaken*. 5 'And I 
beheld a beast coming up out of the earth: — 
and he caused all, both small and great, rich 
and poor, free and bond, to receive a mark in 
their right hands, or in their foreheads')*. 9 'If 
any man shall say unto you, Lo! here is Christ, 
or there; believe it not. For there shall arise 
false Christs, and false prophets, and shall show 
great signs and wonders ; insomuch that (if it 
were possible) they shall deceive the elect 
themselves J. 5 'Nation shall rise against nation, 
and kingdom against kingdom, and there shall 
be famines, and pestilences, and earthquakes, 
in divers places^.' 'Then (^when armies are 
round about Jerusalem) let them which are 
in Judea flee into the mountains: let him who 
is on the house-top not come down to take any 
thing out of his house: neither let him that is 
in the field return back to take his clothes. 
And alas for them who are with child, and for 
them who give suck in those days ! And except 
those days should be shortened, there should 

* Matlb. xxiv. 29. fRev. xiii. 
{Matt. xxiv. 23 ; 24, § Matt. xxiv. 7. 

6 



96 



no flesh be saved*.' 'Then men shall see the 
Son of man coming in the clouds of heaven 
with power and great glory. And he shall send 
his angels with a great sound of a trumpet, and 
they shall gather together his elect from the 
four winds, from one end of heaven to the oth- 
er. — Now learn a parable of the fig-tree; When 
its branch is yet tender, and putteth forth leaves, 
ye know that summer is nigh. So likewise ye, 
when ye shall see all these things, know that 
it is near, even at the doors']*. ' 

Havilah looked at his friend in surprise when 
he had read. — I knew not, he said, that so ma- 
ny of the signs of the Prophet were told in the 
Christian Scriptures. Here are also some 
which Mohammed said should take place at the 
hour of resurrection; such as that a star should 
fall, and the trumpet should be sounded, and 
that a woman should abandon her sucking 
child. 

Tell me other signs of the resurrection, said 
Eber ; and perhaps we shall find that they also 
were written before Mohammed was born. 

The heavens shall melt, said Havilah, and 
the angels who stand between heaven and earth 
to guide the stars, shall die; and the last angel 
*Matt. 16—22. f Ibid. 30-83, 



97 

who shall die will be the angel of Death. And 
the water of Life which flows from under the 
throne of God shall be given unto men. 

Then Eber opened the volume again, and 
read from the Book of Revelations concerning 
the angels who stood between heaven and earth; 
and how Death should be destroyed; and how 
the river of Life flows from under the throne 
of God. — Henceforth, said he to Havilah, read 
of these things as they were first written; and 
then shall the truth appear what these signs 
are, and whereof they signify. 

Is it not of the day of resurrection that Jesus 
spoke? asked Havilah. 

Let every one judge for himself, said Eber; 
but none can judge till he has read the 
whole. 

I have heard from thyself, said Havilah, that 
every Christian believes that there is a resur- 
rection for every man. 

Even so, said Eber; and that there is a just 
judgment for all. This is the greatest of all 
the truths which Christ was appointed to make 
known. Till he came, there was only the hope 
of every man's own mind that the dead should 
live again. Jesus has made this hope sure and 
steadfast, by bringing a promise from God, and 



98 



by arising from the sepulchre himself, and as- 
cending into heaven in the sight of many. Till 
Christ came, they who mourned for the dead 
earnestly desired to know whither they had de- 
parted, or whether they should indeed exist no 
more. They looked around for signs of what 
should become of the life of man. They saw 
how trees, whose branches had been bare, put 
forth leaves again as the seasons changed; and 
while they saw this, they hoped. But they 
also beheld how the human body is sometimes 
turned to dust, and scattered to the four winds; 
and then they feared that no new life could 
spring from such remains. Again, they watch- 
ed the dragon-fly as it came forth from the reeds 
where it abode as a worm, and spread its silk- 
en wings in the sunshine; and then there was 
again a hope that if from so mean a body so 
beautiful a life could arise, life might also issue 
from the grave. — But in all this there was no 
certainty: and those who now read what Paul 
wrote concerning the resurrection, look back 
upon the doctrines of ancient times as a man 
remembers the idle tales of his childhood. The 
believing Christian is no longer perplexed when 
the hour is come for himself or for any whom 
he loves; but a sure hope sustains him when 



99 



be suffers, and consoles him when he mourns. 

There is, however, no hope without fear, de- 
clared Havilah. Both just and unjust must be 
tormented long and grievously till their lot is 
fixed: and though the guilty shall suffer infi- 
nitely the most, there is no one who can escape 
wholly, or who can therefore die entirely with- 
out fear*. 

It is true, replied Eber, that no man is alto- 
gether holy: and since every secret thing is to 
be brought into judgment, all who are con- 
scious of evil deeds and of impure thoughts must 
tremble in the belief of the punishment which 
awaits such deeds and thoughts. Great is the 
woe of the guilty, therefore, when their hour is 
coming: but the just man so loves God, and is 
so beloved of him, that the judgment becomes 
a, joyful rather than a fearful thing. The just 
man knows that God is merciful to forgive sins 
on repentance; and while he mourns the evil 
he has done, he yet trusts in the love of his Fa- 
ther, and longs to draw nearer to him, that he 
may know and love him continually. If God^is 
the Judge, he is also the Father of men; — and 
who that is obedient, should fear to meet a fa- 
ther perfect in justice and in love? 

*Prelim. Dissert, p. 86. 

6* 



100 



In the end we know, replied Havilah, that 
the righteous shall be fully blest*; but the ter- 
rors of the judgment-day are for all. 

I believe, answered Eber, that there shall be 
much that is awful to be beheld; much that can- 
not now be conceived by those who have seen 
only the things which are done upon the earth ; 
— but that there shall be pain of body or anguish 
of spirit for the righteous while they stand in 
God's presence, I do not believe. Christ hath 
not so taught; and if the Father be indeed mer- 
ciful, this cannot be true. It is with death, as 
it was but yesterday with the darkness that 
spread over the land at noon-day. Every man 
knew that the sun should be eclipsed, and it was 
eclipsed for all alike; yet some looked upon it 
with delight, and others with horror; some with 
calmness, and others with doubt. Some cover- 
ed their faces when they saw how the cold sha- 
dow crept over the radient earth, how the flow- 
ers closed themselves up, and the birds were 
hushed, and the flocks lay down together; — for 
such beholders were guilty, and they feared 
judgment from God. Others looked up with 
wonder, and feared they knew not what ; — for 
they were ignorant . But because the wise and 
* Prelim. Dissert p. 87. 



101 



the innocent know not fear, Ramul the sage 
watched with satisfaction how all came to pass 
as he had foreknown ; and thy child leaped up- 
on thy bosom with joy, and smiled to see the 
stars come forth amidst the darkness. — Thus 
in death may the pure repose on the love of his 
Maker. 

There are some, innocent as my child, said 
Havilah, who, as the Prophet declared, shall 
enter Paradise without being judged. For 
such there is no fear, when they have once pas- 
sed out of the excessive heat of the sun. But 
for all those whose works shall be weighed, 
there is surely fear and sorrow. My child 
would fear to give an account to me if he knew 
that he had done evil,—- -and what man, I again 
ask, is wholly pure? 

None, replied Eber; but they who love God 
have already confessed their sins before they 
are judged. If they have deeply and truly re- 
pented, there is hope of free forgiveness ; if not, 
they will meekly endure their punishment, and 
not love God the less. The more men love 
God, the less will they fear to stand before him; 
and if there were any who loved perfectly, they 
would fear nothing, knowing that their Father 
6f 



102 



giveth perfect peace hereafter to such as per- 
fectly obey. 

Havilah answered, If our friend Aza believ- 
ed as the Christians believe, he would not 
mourn for his sons with so bitter a grief as at 
this very hour. 

Is his grief, asked Eber, for them, or for 
himself, because he is left childless in his old 
age? 

Many are the tears which he has shed, replied 
Havilah, when he has seen the sons of oth- 
er men going forth to war, or joining the com- 
pany in the pilgrimage: but his greatest fear 
and sorrow is for them, though they were his 
delight in their lives, and his pride in their 
death. In their religion they were faithful; 
their hands were clean, and their hearts pure. 

Whence then are the fears of Aza? 

The terrors of the judgment-day are ever 
before him. I have seen him look up to the 
sun; and, remembering how it shall one day 
leave its place^, and afflict with a burning heat 
all who wait for judgment, cover his face with 
his garment. I have marked his clenched 
hands and frowning brow when he has heard 
how long men must stand in torment awaiting 
'Prelim. DisseM. p. S6. 



103 



the judgment; and in the night-time I have 
been roused by his cry, 'They have fallen! 
They are lost!' and then I knew that he dream- 
ed of the narrow way over the abyss* .--- -When 
I have awakened him, and declared my belief 
that his children and himself shall alike pass 
the narrow way in safety, he has wiped the 
sweat from his brow, saying only, 'The will of 
God be done ! ' — Thus does his fear almost over- 
come his faith. 

Eber exclaimed, Would that 1 men could dis- 
cern what is the will of God, as well as strive 
to submit to it! Who would not grieve for the 
anguish of Aza, and of many who have suffered 
like him, if it were shown that this superstition 
of the sun being unsheathed had been devised 
by the Jews many ages ago ; that from them 
and from the Magians, and not from on high, 
had Mohammed heard of the narrow bridge 
over the bottomless pit of fire ? This will I show- 
to Aza from the ancient books of the Jews. 
Would I could show it likewise to all who have 
vainly suffered from thisftradition of your Pro- 
phet? 

I imputefit not to Mohammedj as a falsehood 

* Prelim, Dissert, p. 91. 



104 



said Havilah. If it were believed first among 
the Jews, it may yet be true. 

I lay it to Mohammed's charge, replied 
Eber, that he has made worse that which was no 
better than a superstition among the Jews. — 
They supposed that idolaters alone were sub- 
ject to these torments and trials: Mohammed 
declares that the righteous shall share them. 
If it were so, I could no longer call God the 
tender Father of men. 

Yet his mercy is finally sure, replied Havil- 
ah; for Mohammed himself will intercede for 
men*, and to him nothing is refused. In him 
is our only hope in that day; for no other proph- 
et, neither Adam, nor Noah, nor Abraham, 
nor Moses, nor even Jesus, will intercede for 
so many who are guilty in great things or 
small. 

In God himself is my hope, replied Eber. 
Though many prophets, though angels who 
stand about the throne should offer to intercede 
for me, I would not accept their intercession. 
I would say, 'God is just, therefore will I trust 
in him. God is merciful, therefore will I hope 
in him. God is my Father, therefore will I 
draw nigh unto him; and none shall interpose 
* Prelim. Dissert, p. 87= 



105 

between us. I will myself seek his forgiveness : 
what he grants, I will joyfully receive; that 
which he may inflict, I will patiently bear.' — 
Thus should it be, where there is love between 
a Father and his child. Thus it is between 
God and man, as Jesus showed when he declar- 
ed that there was no need of intercession with 
God. Hearken to his words: 'I say not unto 
you that I will pray the Father for you; for the 
Father himself loveth you^. 5 I trust our friend 
Aza feels that no intercessor is needed between 
the mourner and Him who causes mourning; — 
and if not here on earth, why hereafter, when 
we shall be drawn yet nearer to God? 

Let us go, said Havilah, and comfort Aza, 
as I have been wont to comfort him, with the 
truth that according to the thoughts of the heart 
and the deeds of the hands shall man be judged. 
In this the Christians and the Faithful alike 
believe; and in this may they who mourn the 
innocent have confidence, and be consoled. 

When Havilah and Eber drew near the place 
of tombs, they saw that Aza had risen from the 
ground; and though his head was bowed as he 
sat in the shade, his countenance was calm, so 
that they feared not to approach. The child 
* John xv i. 26, 27. 



106 



ofHavilah had hidden himself in the trees afar 
off, that he might watch the mourner without 
being seen. At length the old man beheld, 
and smiled upon him. Then the boy came 
running with a joyful cry, and cast himself down 
on the grass, and hid his face in Aza's gar- 
ment. 



OF REWARD AND PUNISHMENT. 



As Eber aud Haviiah passed along the street, 
they heard voices of wailing from a dwelling 
which had been the abode of Nathan the Jew. 

Nathan is dead, said Haviiah; and in this 
place, where he has so often stilled the cries of 
the sorrowful, their mourning is renewed be- 
cause he has departed. Tears now are shed 
abundantly where he scattered blessings, and 
gloom has descended on many souls to whom 
his eye was as a light in the midst of darkness. 
Behold how sorrowful are the faces of the poor 
who come to his door to pray for help for them- 
selves, as they have often prayed for blessings 
on him! There shall be mourning in all the 
city for him this day, though he was an Infi- 
del. 

Eber replied: The young men came to learn 
wisdom of Nathan, and even the fathers of the 
people sought his counsel. O that I had en- 



10S 



tered his dwelling as often as he invited me!— 
that I had prized his friendship more, while it 
was to be found! He is gone, and the remem- 
brance of his wisdom and his benignity is all 
that remains. 

Then Eber was silent,and his friend also; for 
their hearts were heavy. — When they had left 
the city and were come where no one saw them, 
Havilah sat down and wept. His friend look- 
ed on his excessive grief with wonder and sor- 
row, and strove to console him. 

Why is it, my friend, he said, that one who 
was not the friend of Nathan, mourns more for 
him than one who was? Thou hast not, as I, 
conversed with him in his dwelling, or walked 
with him in the field, or reasoned concerning 
God and his ways towards man ; yet thy sorrow 
is[as for a brother. Explain this to me. 

Not alone, said Havilah, do I mourn for the 
poorJand ? helpless of the city, for there are oth- 
ers who will relieve and protect them; nor 
chiefly because one so wise is taken from us, 
for he taught of his wisdom to many who will 
not let his words be forgotton. Nor do I fear 
for his household; they will console themselves 
with remembering what he was, and will talk 
together of the hour when they hope to meet 



109 



him agaip. — My sorrow is for Nathan himself. 
Eber answered gravely. Does my friend afflict 
himself with the superstitions which I pitied 
Aza for believing ? Dost thou fear for the de- 
parted the beating of the sepulchre, or the tor- 
ment of excessive heat while waiting for judg- 
ment, or the danger of the narrow way over 
the abyss? 

Alas! I fear worse things than these. 

What are the blessings which wait upon 
righteousness, cried Eber, if the lot of the righ- 
teous after death can be so fearful? Nathan 
loved God, and served him with all his heart: 
he was just towards man, and was as a father 
or a brother to all whom he could assist. He 
was pure in his life, and fervent in his hope of 
a better state. — Does not the blessing of God 
rest on the grave of such a man, as well as on 
his house? 

Nay, replied Havilah, but he was an Infidel: 
and the Book says concerning the Jewish un- 
believers, 'Do ye therefore believe in part of 
the book of the Law, and reject other part 
thereof? But whoso among you doeth this, shall 
have no other reward than shame in this life, 
and on the day of resurrection they shall be 



110 



sent to a most grievous punishment; for God 
is not regardless of that which ye do. These 
are they who have purchased this present life 
at the price of that which is to come; where- 
fore their punishment shall not be mitigated, 
neither shall they be helped*. 3 And whenthere 
was a dispute between the Faithful and the Jews, 
whether God showed most favor to those who 
lived under the Old Law or those who received 
the New, these words were revealed to the 
Prophet: 'These are two opposite parties who 
dispute concerning their Lord. And they who 
believe not shall have garments of fire fitted 
unto them, boiling water shall be poured on 
their heads, and they shall be beaten with ma- 
ces of iron. So often as they shall endeavor 
to get out of hell because of the anguish of 
their torments, they shall be dragged back into 
the same; and it shall be said unto them, Taste 
ye the pain of burning!/ 

Truly, said Eber,of such as disbelieve through 
wickedness is this said. There are some who 
forget God, and delight in sin all their lives 
long; for such there is a dreadful punishment: 
There are also some who will not believe that 



* Koran, chap. 2. f Ibid. chap. 22. 



Ill 



there is a Judge on high, though their spirits 
tremble before him in the midst of their guilt; 
for such there is a fearful account: There are 
yet others who are careless concerning the truth 
and who think themselves safe in their own 
righteousness without inquiring into the will of 
God; for such there shall be a day when the 
eyes of their minds shall be opened with great 
astonishment and fear. — But Nathan was among 
none of these. 

Yet was he an unbeliever; and for unbeliev- 
ers there is no hope. 

That Nathan remained a Jew, replied Eber, 
I ever felt, as I feel now, surprise and sorrow. 
To himself T have often said this, and he heard 
me patiently. I am persuaded that in this 
thing he was less wise than in other things; 
that he knew not all the reasons why Jesus 
should be believed in as the Messiah, and that 
he had not examined into this truth as into ma- 
ny others. Yet since his unbelief was not the 
unbelief of a guilty heart, but of a prejudiced 
mind, I fear not for him the doom of the wick- 
ed. 

The Prophet has said, replied Havilah, that 
there is no guilt so great as that of unbelief: 
therefore may the sins of the Faithful be par- 



112 



cloned when the virtues of Infidels avail them 
nothing. 

This then is the reason, answered Eber, that 
my friend has no hope for Nathan, while for 
Sachem he spoke but yesterday of forgiveness 
and future peace. Yet Sachem was indevout, 
and cruel, and given to excess: no man loved 
him, and the poor rejoiced in his death. 

Havilah replied, Sachem spoke the name of 
Mohammed ere he died, and he shall therefore 
be forgiven. Does my friend believe that any 
man to whom God had sent his Prophets and 
his Law, — any man whom he had made capable 
of knowing the high things of religion, — any 
man whose soul could receive the truth, can 
be confined in the fires of hell for ever ? 

Surely not, replied Eber. If it were so, then 
would God forget his mercy, and men could no 
longer love him as their Father: for he knows 
the issues of all things from the beginning, and 
whatsoever is in the hearts of men is his work, 
and he will not recompense evil for ever and 
ever. Therefore I also hope for Sachem, that 
when he shall have received his full punish- 
ment, he shall be prepared for a pure and hap- 
py life: — but for Nathan I have yet a greater 
hope. 



113 



Compare not a Jew with the meanest of the 
Faithful, said Havilah. 

Mohammed himself compared them, said 
Eber, when he gave judgment in favor of a 
Jew, and against one of his own followers: and 
it is forbidden to no one to reason of God's pro- 
vidence towards his children. I therefore de- 
clare my belief, that the faith of such men as 
Sachem will not lessen the punishment of their 
guilt, since it did not preserve them from guilt: 
but I also feel assured that the wisdom of Na- 
than, however great, would have been greater; 
his virtues, however exalted, more exalted ; and 
his hope, however serene, yet more firm, if he 
had received the Gospel and taken to himself 
its blessings and its promises. When I shall 
meet with a Christian as virtuous as Nathan, I 
shall think him more blessed, and shall await 
his judgment with a more exalted hope. 

Havilah replied, This condemnation of unbe- 
lievers was not then one of the things which Mo- 
hammed learned of Christ? 

There are words in the Gospel, replied Eber, 
which Mohammed may have misinterpreted, as 
many Christians do at this day, supposing them 
to be spoken of the state after death, instead of 
the reception of the Gospel in the world. But 
7 



314 

that Jesus and his followers believed that all 
men should finally be blessed, appears from the 
many promises they gave that holiness and 
peace should at length conquer sin and woe, 
and that every soul should rejoice finally in the 
grace of God through Christ Jesus. The pun- 
ishment which they threatened was for the im- 
pious and the impure, and not for those who, 
like Nathan, fulfilled the Law while they under- 
stood it not. Great and terrible beyond what 
we can conceive shall be the retribution of the 
judgment-day, and the woe which shall suc- 
ceed unto those, whatever be their faith, whose 
guilt shall be made known; but, as surely as 
God is good, to none shall that woe be eter- 
nal. 

Yet, replied Havilah, there is consolation for 
such as fear for Sachem and pity him: they 
may pray for him; but for unbelievers we may 
not pray. 

Eber looked at his friend surprised, and said, 
Is it not permitted by Mohammed to pray for 
the miserable and for the guilty? and are not 
Infidels esteemed miserable and guilty? 

While Infidels live, answered Havilah, all 
may pray for them, because there is hope: but 
when tkey are known to be condemned, we 



S 15 

may no longer pray for them. Since Sachem 
died in the faith of the Prophet, there is hope 
that his punishment may be remitted; but from 
unbelief there is no redemption, when once the 
breath has departed: as the Book declares; 'If 
thou ask forgiveness for them seventy times, 
God will by no means forgive thern # . 5 

I doubt not, replied Eber, that the guilty 
shall suffer for his guilt, though every living 
voice should cry out for mercy upon him: but 
that punishment, however fearful, shall not in 
any case be everlasting, I am assured, if the 
Scriptures are to be believed. Did not Moham- 
med teach that the woes which follow sin shall 
purify from sin, so that happiness shall be en- 
joyed at last? 

Even so, replied Havilah, when they who 
have been punished shall be brought forth from 
amidst the flames|, they shall be bathed in the 
rivers of Paradise, till they shall be as pure as 
the blessed themselves. 

How said the Prophet that the blessed obtain- 
ed their bliss? 

Not by their own worksj, replied Havilah, 

since no man's works are wholly pure; but by 

the gift of God. 

* Koran, chap. 9, jPrelim. Dissert, p. 93. 
X Prelim. Dissert, p. 97. 



116 

This is surely true, replied Eber, since all 
things are ordered by God, and all blessings are 
gifts of his love. Did the Prophet teach that 
all who enter Paradise are equally blessed? 

No: it is taught throughout the Book that 
there will be abodes of more eminent bliss for 
some than for others; the prophets being more 
favored than the apostles, and the apostles than 
the martyrs, and the martyrs than they who 
have not suffered for the faith. The poor also 
shall be more blessed than the ricrr*. 

These things Mohammed learned of the Gos- 
pel, said Eber. I have told thee of the para- 
ble of the rich man who in this life had his good 
things, and the poor man who in the next world 
lay in Abraham's bosom, because in the midst 
of his sickness and poverty on earth he had re- 
membered Moses and the prophets, and obeyed 
them. This parable Mohammed no doubt 
heard; and that Jesus said 'How hard is it for 
a rich man to enter the kingdom of Heaven!' 
That some shall be more blessed than others 
we may also believe, since Paul wrote, that as 
there is one glory of the sun, and another glory 
of the moon, and yet another glory of the stars, 
and as even one star differeth from another star 

*Prelim. Dissert, p. 98. 



117 



in glory, so it shall be with the dead when they 
arise. 

Havilah replied, How say the Christians 
then that the Gospel declares not what shall be 
the rewards of another life, while the punish- 
ments are made known? They agree with the 
Faithful that torrents of fire are prepared for 
the wicked. But if we speak of the delights of 
Paradise, of the gold and silver, and perfumes, 
or of the water which flows for ever, or of the 
wine which makes not drunken, or of the tree of 
immortal fruits, or of any other pleasures which 
Mohammed has promised, the Christians de- 
clare that it is profane to imagine the bliss which 
yet we most earnestly seek after. 

Eber answered, That it is profane to imagine 
the pleasures for which we hope, I do not be- 
lieve; but rather that it is well pleasing to God 
that our thoughts should be much there where 
we desire to be when we die. Believing this, 
it is my delight to hope for those things hereaf- 
ter which now yield me the most happiness, 
doubting not that every pleasure shall be exal- 
ted and purified and increased, in a measure 
which I cannot yet understand; — as your Pro- 
phet has said, after Isaiah and Paul, that 'no 

eye hath seen, or ear heard, or heart conceiv- 

7# 



118 



ed, what bliss is prepared for those who love 
God. 5 The Gospel leaves every man free thus 
to imagine what are the rewards of heaven, for 
it is certain that no assurance is given there 
by which we may know what shall be done. 

How then hast thou learned that the blessed 
shall differ one from another in glory, like the 
lights of heaven? 

Because not only has Paul declared this, but 
there are many assurances that as men sow 
they shall reap, and that according to their 
deeds they shall be rewarded. I know, there- 
fore, that the most faithful and pure shall be 
the most happy: but wherein their happiness 
shall consist we are nowhere told. 

Then all Christians believe not alike con- 
cerning the happiness for which they hope ? It 
is thus with the Faithful; some of whom delight 
themselves with the expectation of the fruits 
and waters of life, and others of the splendor 
of the dwellings, and others of the sports which 
no evil accidents shall interrupt; w T hile there 
are yet others (among whom I am one) who 
believe that all these enjoyments shall be for- 
gotten in the higher bliss of beholding the face 
of God morning and evening*. This is surely 

* Prelim. Dissert, p, 100. 



119 



the superabundant recompense which the Book 
promises, but which it has not explained. 

Does not my friend perceive, replied Eber, 
that if the Book had been from God, it would 
have promised the superabundant recompense 
alone, as the Gospel has done, so that all men 
in all countries and in all times might have an 
equal share in its promises? To me it is plain 
that this one promise which Mohammed learn- 
ed from the Gospel is the only promise con- 
cerning future bliss in which the Prophet is to 
be believed. All the other delights which he 
has described are from his own imagination; 
and though he was free to imagine paradise as 
it seemed to him most fair and precious, it is 
impious to deliver to others as a revelation from 
God the fancies which have sprung up in a 
man's own thoughts. I am persuaded that 
Mohammed did thus, because the paradise which 
he described would not be a paradise to many, 
unless they imagine for themselves the nature 
of the superabundant recompense of which he 
spoke. There are men who dwell in lands 
where the cold is excessive; such would not 
think with delight on the cooling streams of 
paradise, like the thirsty traveller in the des- 
ert. There are many who eat nothing but the 
7f 



120 



flesh of beasts, and who know not even the 
names of pomegranates, and grapes, and figs; — 
what are to them the fruits of paradise? If, 
as your Prophet supposed, his religion should 
spread among the inhabitants of these lands, 
the paradise he describes would not be temp- 
ting to them. Again, men who ardently seek 
after knowledge are indifferent about the ease 
of their couches and the splendor of their dwel- 
lings, and despise the sports in which the ig- 
norant please themselves. — Yet again, men 
who love holiness above all things, turn from 
the delights of the eye and the ear, unless so 
far as these delights nourish the soul. Such 
men look for purer enjoyments on high than 
the body can receive; and not only hope to be- 
hold the face of God themselves, but that none 
of their companions shall be satisfied with a 
bliss less pure. Such regard with disgust the 
paradise of Mohammed. 

Havilah replied, My friend has now spoken 
many of my own thoughts: but while there are 
eaters and drinkers in the world, may it not be 
well to persuade them to become devout, by 
promising the rewards which will please them 
most? Is not this the reason why the Book 



121 



speaks so fully of paradise, leaving liberty to 
the wise to hope as they will? 

Eber replied, In the Gospel this end is gain- 
ed without degrading the promises of God. It 
is sufficient to promise, on the sure word of 
God, that the bliss of the righteous shall be 
great: — then they who endeavor to become 
righteous will not only hope for the highest 
bliss they can conceive, but will conceive of a 
higher and a higher perpetually. Thy child 
now desires to taste of the rivers of honey in 
paradise, and to gather up the precious stones 
which shall there be scattered sparkling in the 
sunshine. When he is a youth, his imagination 
will prepare for him an abode where the beau- 
tiful daughters of paradise may dwell with him. 
When he becomes a man, he will rather hope 
for the delights of friendship than of love, and 
will expect such improvement in knowledge as 
his maturer mind desires. When he shall be 
yet older, he will above all things delight, as 
thou, in the thought of beholding the face of 
God morning and evening ; and it may even be 
that his father and himself may yet desire (not 
a higher bliss, for a higher cannot be conceiv- 
ed, but) other pure delights connected with 
this. Thus it may be with him and thee^ be- 



122 



fore the day of death. Thus it might be with 
all, had less been told in the Book concerning 
paradise: but there are many who, having arriv- 
ed at the hope of enjoying the grosser delights, 
carry their desires no higher, saying, c It is 
thus written, — and hath not our Prophet reveal- 
ed the truth V How shall Mohammed answer 
at the judgment-day if such say unto him, 'Be- 
hold, we are the meanest and the least blessed 
of all who are admitted to paradise. There is 
more joy among the holy, more joy among the 
wise, than there is for us. If thou hadst not 
tempted us with these meaner joys, we had 
been happier.' — Such complaint can no one 
make against the Gospel: each shall be blessed 
according as he has power to enjoy, and praise 
shall therefore abound from all. 

Even from the condemned, when they shall 
be purified, added Havilah. 

From every living soul, replied Eber, when 
all shall be purified: but alas for the guilty till 
that day shall come ! 

How is it, asked Havilah, that the Gospel 
declares the punishment of the wicked, while 
concerning reward it is silent ? 

Many Christians believe as I, replied Eber, 
that no more is revealed of the one than of 



123 



the other. The Scriptures speak sometimes 
of fire, and sometimes of utter darkness, and 
sometimes of the worm that feeds for ever: — 
but whether these things are spoken in a fig- 
ure, and how often they are said of the misery 
of the guilty here, and how often of the pun- 
ishment hereafter, each must judge for him- 
self. It is sufficient to know that nothing can 
be so awful as the retribution which he is 
promised, nothing so fearful as the sentence of 
condemnation, nothing so dreadful as the re- 
compense of anguish to every sinner. It is be- 
cause I regard this anguish as so dreadful, that 
I am grieved that my friend should suppose 
one so wise, so pious, so tender-hearted as 
Nathan, to have become subject to it. 

Far be it from me, said Havilah, to judge 
any man; but I have ever believed what the 
Prophet spoke. — As for Nathan, I have often 
said in my heart, 'Would I were as he in all 
things, except his unbelief!' 

For his unbelief, said Eber, I have ever 
grieved, and still grieve: but I look for the 
hour when there shall be no more unbelief in 
heaven or on earth. Till that hour, it is for 
those who believe to show by their works how 
precious is their faith. If Nathan, being a 



124 

i 

Jew, gave praise to God and blessings to man 
by his virtuous deeds, — shall not the shame be 
great Jo thee and me, if, with a more abundant 
faith, our good works shall be found less abun- 
dant than this? 

Thus saying, Eber arose to return, that he 
might comfort the household of Nathan; while 
Havilah retired to the place of prayer. 



OF THE ABSOLUTE DECREE OF GOD. 



When Eber returned, he found the child of 
Havilah weeping, while Aza told him that Na- 
than the Jew was dead, and how he died. 

But yesterday, said the boy, I saw him, and 
he smiled upon me: — Now, he shall smile 
upon me no more. If I had know n this, T 
would not have turned from him to my play. 

Aza replied, Neither he, nor thou, nor any 
in the whole city, supposed that his hour was 
at hand; for no sickness was upon him, and 
the Angel of Death did not, as is his wont, cast 
shadows from his wings over the sunshine of 
the spirit. Even while the angel descended 
into the depth of yonder wood, Nathan went 
forth thither with an untroubled mind, not 
dreaming of the judgment which awaited him. 
I trust that thou, child, shalt be ever among 
the Faithful; but if it should be written that 
even thou shouldst become as Nathan the Jew, 



126 



may the Disposer give thee such warning of 
his awful judgment as he gave not to Nathan! 

Did not God, then, love Nathan? 

My child, Nathan was a Jew, and received 
not the Prophet. 

Eber then spoke, saying, Paul the Apostle 
was also a Jew, and once received not the 
prophet of God, but even persecuted the faith; 
yet was he cared for by God, even in the 
days of his unbelief. God is a father to all 
men. 

Yet mark, said Aza, the difference of his de- 
crees according as men are faithful or infidels. 
— A viper came out of the fire, and fastened on 
the hand of Paul, who shook it off and was not 
harmed. A viper stung the foot of Nathan from 
among the grass, and he died. Such was the 
righteous judgment of God, who ordains all 
things from everlasting. 

Was it written of old, inquired the child, 
that Paul should thus be saved, and that Nathan 
should thus die? 

From everlasting, replied Aza, it has been 
written on the table of decrees, where also the 
Book was first inscribed. 

Was it not ako written that Paul should be- 
lieve, and that Nathan should be an infidel? 



127 



It was ; for God knows the mind and the spir- 
it before they are created. 

Why then was God angry with Nathan ? 

The wrath of God, replied Aza, is upon all 
unbelievers; as it is said in the Book, 'They 
shall be set over the fire of hell; and God shall 
say, Taste the punishment due unto you because 
ye have disbelieved*. 5 

Then the child looked sorrowful and per- 
plexed, and presently he turned to Eber, say- 
ing, Tell me, Why was the curse of God on 
Nathan, — why did he hate him before he was 
born ? 

God hath hated no man, replied Eber; and 
as for Nathan, I know that he was beloved of 
God. 

So I indeed believe, cried the child joyfully, 
for God will not curse him whom all men love. 

Listen to me, said Aza, and hear if he was 
not cursed in his death. — When he was going 
forth from his house, his wife would have pre- 
vented him, because the darkness was coming 
on; but he would not listen to her. His daugh- 
ters also entreated him to remain, because the 
guests for whom he had prepared a feast were 
already at the door; but he refused them. The 

*Koran, chap. 6, 



128 



merchant was with him, in whose power his 
wealth was placed; and if he had staid to finish 
the business on which they were met, his riches 
would have been safe: but the eyes of his mind 
were blinded, and he rushed forth to meet his 
death unwarned by many warnings. He was 
brought back to his house dying. In his last 
moments he saw the despair of his wife and the 
grief of his children, and heard that the posses- 
sor of his wealth had fled, and that poverty 
awaited his household, for whom he had labor- 
ed many years. — Where is the wrath of God 
seen, if not in blindness and obstinacy and ruin 
like this? 

Listen now to me, said Eber, and I will tell 
how the death of Nathan happened. I have 
been mourning with his household, and from 
themselves I learn the tale. — There was a feast 
prepared in Nathan's house; and when the 
guests were about to enter, Nathan's wife and 
his children saw that he was going hastily forth, 
and not knowing wherefore, they entreated him 
to stay. When, however, they heard that a 
young child of one of his servants could not be 
found, and was supposed to have gone out alone 
into the fields as it grew dark, they no longer 
urged him to remain. His sons, however ; re- 



129 



minded him that his business with the merchant 
was yet unfinished; but he answered, 'When I 
return it shall be done: but if I were to stay 
now, the child might be lost by my delay.' So 
every man of the household, and also the child's 
mother, hastened forth. It was Nathan who 
found the babe asleep in a thicket of yonder 
wood: but as be approached to lift up the little 
one he trod on a viper, which stung him. 
When he met others of his household, he was 
already faint with pain. While he restored the 
child to its mother's bosom his strength failed 
him utterly; but seeing the woman's joy, he 
smiled, as he fell to the ground. His spirit 
was not overclouded by the despair of the 
mourners, for they had learned of him to be calm 
in the midst of grief. When he asked for the 
guilty merchant, in order to finish his business 
if he yet had strength, his wife would have kept 
from him that the time to secure his wealth was 
past; but by his questions he discovered all. 
Yet even at this was his spirit not long troub- 
led: but his eye was bright, and his voice 
strong through faith, as he said, 'The Lord is 
your shepherd, ye shall not want; for He shall 
lead you in green pastures, and beside the still 
waters. I will trust that his goodness and mer- 

n 



130 



cy shall follow you all the days of your lives : 
for thus has it been with me until this hour.' 
Nathan died in peace: and as he did not feel, 
so do I not believe that any cuase from God, 
or from angels, or from men, was upon him in 
his death. That he would have been more 
blessed if he had known what a greater than 
Moses has revealed of the ways of God and the 
things of a better life, I am convinced; but 
though the highest and purest religious faith 
was not his, he was assuredly among the right- 
eous who are beloved of God. 

I will seek my father, said the child of Ha- 
vilah, and entreat him to beware of the vipers 
in the grass, for even the Faithful are stung 
unaware. 

According as it is written, answered Aza, 
do all which men call accidents befall them. 

Whether they be unbelievers or believers, 
added Eber. 

It is also determined, said Aza, whether or 
not they shall be believers; else would I not 
suffer yonder child to listen to the teachings 
of a Christian; and I would also warn his 
father against thy words, though in all other 
things, thy wisdom, Eber, is great; and as for 



131 



thy virtue, far be it from me to compare my- 
self with thee. 

As Havilah approached with the child, Aza 
repeated his last words. 

Havilah, replied, I believe as thou, that it is 
ordained already what the faith of the child 
shall be when he is a man; for it is certain that 
all things are known to God, and determined by 
him from the beginning of time to the end. 
But since the same thing is not known to my- 
self, I would not bid the boy listen to Eber, 
unless the words of Eber were pure. 

Why else, said Eber, is the boy forbidden to 
talk with the ignorant and the idle among the 
servants, while his father is ever pleased to see 
him at the feet of Aza? 

But said Aza, if the event is already certain, 
how matters it whether it be known or unknown 
to thyself? In either case thou canst not alter 
the decree. 

It is true, replied Havilah; for the decrees of 
God have never been changed by the weak will 
of man: but this ignorance of the future is or- 
dained by God, as the chief method by which 
the spirit of man is to be exercised, and his 
heart enlarged, and his holiness to be improv- 
8 



122 



ed or perfected by the discipline which is ap- 
pointed to him. 

Explain this to me, said Aza; for I under- 
stand not how, if the end be fixed from the be- 
ginning, that which must happen between can 
be of any importance. Neither do I under- 
stand the reason why two persons who believe 
in the Book should differ where the Book 
speaks so plainly. 

There are some of the Faithful, replied Ha- 
vilah, who believe with thee, and some with 
me, and some in yet another manner; for 
though the Book speaks plainly in some parts, 
of the predestination of men, it yet contains 
some thoughts which appear to many to be in- 
consistent with this great doctrine. I will re- 
late how the truth appears to me, when thou 
shalt first have spoken. 

Far be it from me, said Aza, to doubt the 
words of the Book, or to disbelieve the words 
which the Prophet elsewhere spoke. Doth not 
the Book declare that 'The fate of every man 
is bound about his neck,'* and that 'no soul can 
die unless by the permission of Godr'j And 
hath not Mohammed told how Adam and Moses 
disputed before God? J 'Thou' said Moses, 
'art Adam, whom God created and animated 

"Koran, chap. 17. Ubid chap-3. tPrelim. Dissoit. p.l63 ; 



133 



with the breath of life, and caused to be wor- 
shiped by the angels, and placed in Paradise, 
from whence mankind have been expelled for 
thy fault. — Whereto Adam answered, Thou art 
Moses, whom God chose for his apostle and 
entrusted with his Word, by giving thee the 
tables of the Law, and whom he vouchsafed to 
admit to discourse with himself. How many 
years dost thou find the Law was written be- 
fore I was created? Moses said forty. Adam 
replied, Dost thou not find these words there- 
in, 'And Adam rebelled against the Lord and 
transgressed?' Which Moses confessing, Ad- 
am went on, Dost thou therefore blama me for 
doing that which God wrote of me that I should 
do, forty years before I was created; nay, for 
what was decreed concerning me fifty thous- 
and years before the creation of heaven and 
earth?' Since Mohammed declared that Ad- 
am was right herein, I believe that he was so: 
and that the fate of every man is bound about 
his neck, like that of Adam. Therefore would 
I submit wholly to the will of God in all things. 
I would neither hope nor fear, nor exercise la- 
bor nor foresight. I would not flee from dan- 
ger, nor seek after good. Neither would I mourn 
for the good which has departed from me, if 



I 

134 ! 

God had given me a will as submissive as my 
faith is strong. 

Eber looked with compassion on the old man, 
as he said, From Aza have many learned to * 
resign themselves to the inflictions of God; but 
it is not to be wished that the submission of the 
heart should be such as the lips have now 
spoken. If thou hadst fields, wouldst thou not 
till them without waiting for a promise that the 
harvest should repay thy toil? 

Aza was silent. 

The husbandman knows not, continued Eber, 
whether the corn he sows shall be ripened by 
a genial season, or whether it shall be washed 
away by floods, or blighted by unwholesome 
dews. Yet he toils and watches, in the hope 
that his labor will be fruitful. If his toil should 
be frustrated, he is not therefore the less ready 
to submit to the will of God; but if he should 
be idle when others are sowing, he will surely 
be in poverty while others are reaping, and all 
men will declare the fault to be his own. 

Yet, said Aza, is the end determined before 
the seed is cast into the ground, though the is- 
sue is hidden. 

True, replied Eber: but though the issue be 
hidden, thus much it is given to man to know ? 



135 



—that unless the ground is tilled, it will not 
bring forth. The husbandman knows not that 
the harvest will surely spring from the seed; 
but he knows that without seed there can be 
no harvest. 

Havilah said, If Aza saw my child sporting 
on the brink of a precipice, would he not 
stretch forth his arm to save him? If he be- 
held a serpent coiling around the boy's limbs, 
would he not seize the reptile and fling it 
away ? 

Aza smiled as he answered, I have owned 
that I have not learned to stretch forth or to 
stay my hand as my faith bids; therefore I 
should perhaps strive to guard thy child as if 1 
had indeed power over his fate; but if I obey- 
ed my faith, I should only sit still and watch. 

But it may be the will of God, said Eber, 
not only that the child should be saved, but 
that he should be saved by thy hand. It is 
thine therefore to stretch forth thy hand and 
try. If thou fail, it is the will of God; if thou 
succeed, the child is saved, and thou art thank- 
ful. Thus is it also with the perils of the spir- 
it. Though it has long been known to God 
whether this child shall die in the faith of 
Christ or of Mohammed, the issue is not known 
3* 



136 



to his father or to his friends. They know, 
however, that if from this day he dwelt among 
Christians, so as never again to hear the 
Prophet's name, it is not to be supposed 
that he would call upon that name in his last 
hour; and therefore, if I were to take the boy 
with me to my own land, and be careful that 
he should not henceforth see the Book, or be 
told of any later prophet than Jesus, — what 
hope could his father have that he would re- 
tain the faith of his country ? 

No more, answered Havilah, than that he 
could be wise if he dwelt alone among the ig- 
norant, or pure if his abode were with the vile, 
or earthly if he should henceforth converse 
with none but angels. 

Now, said Aza to Havilah, tell me what is 
thy assurance respecting the absolute decrees 
of the Creator. Was Moses wrong in blaming 
Adam, or was the fate of Adam determined by 
himself? 

The fate of Adam was fixed, like the fate of 
every other man, replied Havilah, by Him to 
whom time is as nothing. To Him one day is 
as a thousand years, and a thousand years as 
one day; so that the sentence of the judgment- 
day was pronounced by Him in the moment 



10)« 

that the creating word went forth. Neither 
these decrees, nor any others which He has 
made, shall be set aside for ever: they are ab- 
solute and immutable. These decrees also 
comprehend, not only the issues of all events, 
but the means by which every end is wrought. 

Let not this be forgotten, said Eber; nor that 
He has made the connection certain between 
the progress and the issues of events, between 
the end and the means by which that end is 
wrought; and that He has made known this 
certainty unto man. If the olive should yield 
its fruit in plenty, whether it were fixed in the 
midst of a stream, or on a barren rock, or amidst 
a rich soil, man would but waste his care in 
tending it: but because it is not so, it would be 
folly to expect fruit where there has been no 
culture. In like manner, if knowledge were 
given without being sought, and wisdom came 
like the manna of the wilderness, none know- 
ing whence or how, men might hope to become 
sages by sporting or sleeping all the day. But 
since it is not so; since wisdom can only be 
gained by much toil, and thought, and self-de- 
nial; a thoughtless man can no more hope to 
be a sage, than one who toils after knowledge 
can fear to be, in the end, altogether a fool. — 



13S 



Thus far is the absolute decree revealed to 
man. 

Was this made known to Adam? said Aza. 

It was; for he was assured on the word of 
his Maker, that if he transgressed, he should 
surely die,— as we are assured that if we trans- 
gress, we shall surfer. 

Why then, said Aza, is there this death and 
this suffering, if it be predetermined that man 
shall transgress? 

Eber answered, Why there is pain and death 
in the world, it has not yet pleased the Father 
to declare : but since his goodness is abundant, 
and his wisdom and power have no bounds, we 
cannot doubt but that the reasons, when they 
shall be made known, will attest some hidden 
wisdom which man is not yet able to compre- 
hend. All that we yet know is, that every 
thing exists by God's absolute decree; that evil 
exists, — and therefore that evil exists by God's 
absolute decree. Why plagues and earthquakes 
have desolated the earth, why pain and guilt 
have troubled mankind, we may hope to learn 
hereafter; and till then we may wait patiently, 
since we see how beauty rises up out of the 
dust, how peace issues from woe, and how pu- 
rity is wrought out of repentance. 



139 



Why, said Havilah, does Aza inquire respec- 
ting evil, if he believes that all things are from 
God? 

Not for myself, said Aza smiling; for since I 
believe in the absolute predestination which 
the Prophet taught, none of these questions 
trouble me. J inquired, because one who holds 
that sin is the work either of the Despairing 
One, or of man himself, inquired thus of me 
concerning Adam and every other sinner. He 
inquired, as Adam did of Moses, why he should 
suffer for that which was preordained; and 
whether it is not a mockery to give threats and 
promises when the issue is already fixed? 

If such an one should inquire again, said Ha- 
vilah, tell him that we will explain why there 
is guilt, and sorrow the consequence of guilt, 
when he shall declare why his gardens are not 
full of the fruit and waters of Paradise; why the 
life of man is not stretched out to a thousand 
years; and why all his days are not filled with 
gladness. Why man is not made equal to the 
holy among the genii, and the genii to the an- 
gels, and the angels to the archangels, we 
know no more than why there is evil in the 
world. 

Tell him also, said Eber, that it is no mock- 



140 



er 7 to g* ve threats and promises from Heaven, 
whether or not they shall avail to the persons 
to whom they are first given. Every end is 
wrought by means; and these are some of the 
most important means by which the minds of 
men are disposed to good and evil. The warn- 
ing to Adam did not sane him from his first 
offence, as was known to God from the begin- 
ning: but we may well believe that, having found 
how transgression and punishment are connect- 
ed, Adam was saved from such future sin by 
this first warning: and we know that in every 
age men have looked back with awe upon this 
proof that God must be obeyed. 

Not only, said Havilah, was the first sinner 
himself a warning, but the Divine command 
was made sure through all generations. But 
how did he who inquired of Aza suppose that 
the sin and the punishment were caused? 

The punishment he declared to be threaten- 
ed and inflicted by God, and the transgression 
to be caused by the Evil One . 

If so, said Eber, from whom had the Evil 
One his power, and by whose permission did 
he use it? Was God weak that he could not 
control, or blind that he could not foresee? 

Such was my answer, said Aza; and when he 



141 

supposed that sin was created by Adam, I 
made the same reply, saying, If God permit 
aught evil which he could prevent, the evil is 
from him: — If he could not prevent, why call 
we him God? 

Rather let us suppose, said Eber, that what 
men now call evil shall prove in the end to 
bring forth that which is holy and blessed. 
Pain is now grievous to us, and it is lawful to 
escape from it when an innocent way is open, 
though we must endure willingly that which it 
is not permitted to escape. Sin is the most 
odious of all things, and therefore we must 
watch against it, and flee from it with all our 
might. We ought to dread falling under tempt- 
ation more than the dangers of a precipice, 
and should purify ourselves from the infection 
of bad examples more carefully than from that 
of the plague. Having sinned, we should be 
more anxious to repent than the sick man to 
be healed of his sickness. Fearful are the ways 
of God in the earth: — but of all the sorrows 
which he has ordained, none are so terrible as 
those which await upon guilt. 

Is sin then to be patiently endured like sick- 
ness? asked Aza. 

The sinner, like the afflicted, must humble 



142 



himself before God, replied Eber; but he must 
not struggle the less to free himself from his 
sin. There are many sicknesses for which no 
cure is known; they can only be willingly 
borne; but for sin of every kind there are rem- 
edies at hand, and alas for him who seizes 
them not! By confession and prayer to God, 
by making reparation to man where we have 
offended, by controlling the desires of the heart, 
by studying and waiting upon God's will, — the 
sinner may become holy, and the penitent 
spirit may attain peace. OHavilah! teach thy 
child from this day how fearful is sin, and 
how the disobedient are wretched above all 
who suffer ! Teach him, that though neither 
thou nor he can know what shall be appointed 
to him on the judgment-day, it is the duty of 
both to hope that he shall be found pure and 
happy. If the means are used, he shall surely 
become so; and look whether the means be not 
in thine hand. 

Ought not Moses, said Aza, rather to have 
had compassion on Adam, than to have re- 
proached him for his disobedience ? 

The rebukes which are spoken to sinners by | 
God, replied Eber, are uttered to alarm and 
bring back the guilty, and to deter others from 



143 



Bin, even as the threatenings which are offered 
before the sin is committed. Thus should it 
be with the rebukes of man towards man. If 
by rebuke any one can be brought to repent- 
ance, or those who behold to fear and care- 
fulness, it is wise and kind to offer just re- 
proach: but to do thus to one who has already 
repented, or when the opportunity to sin is 
past, is not only useless but cruel: and be- 
cause Moses is said to do this in the tradition 
thou hast related, I believe not the tradition. 
If Adam and Moses had indeed reasoned to- 
gether in the presence of God 3 they would al- 
ready have known why death came into the 
world by the one, and the Law was given by 
the hands of the other; and Moses would not 
have taken account of Adam as if he could 
have been the first cause of anything. If they 
had reasoned, it would have been concerning 
the will of God, without charging any man with 
creating evil. 

As for the compassion which Moses ought 
to have felt, said Havilah, we know not how 
grief and pity are felt beyond the grave; but it 
is certain that on earth there are none who so 
much need it as the guilty. If the diseases of 
the spirit be more fearful than those of the 
9 



144 



body; if sin be a heavier woe than the loss of 
friends, or of health, or of riches, as Eber has 
justly declared; — then for whom should our 
tears be shed, to whom should our help be 
given so earnestly as to the guilty? Little in- 
deed do they know of the ways of God who 
hate or injure the sinner! 

Little indeed! replied Eber, for God loves 
all, and has pity on all. It is for man to fear 
and detest sin, to fly from it, and to guard 
from its infection all whom he can protect. 
But it is less cruel to suffer a man to be swept 
away by a flood when our hand could^ save 
him, than to leave a sinner unwarned. It is 
more merciful to reproach the blind and to 
mock the lame, than to point at the sinner 
with bitter scorn, and to laugh at his shame 
when we should rather weep for his woe. 

This have I never done, said Aza; nor have 
I at any time intermeddled with any, be they 
holy or be they guilty. The will of God shall 
be done upon every man, and I wait to behold 
what it is, knowing that nought which I can do 
shall change it. 

The will of God is wrought on man by the 
hands of man, said Eber, and therefore can 
no man be justified in refusing to act where 



145 



God has opened the way. If Mohammed had 
remained retired in the cave to watch what 
God should do in the earth, what would have 
been the faith of the multitudes whom ye call 
the Faithful at this day? If Havilah were 
henceforth to take no more care of his child, 
w r aiting to see the will of God concerning him, 
how could the mind of the child be unfolded, 
or his spirit made devout ? What then would 
be the lot of the boy? 

It would be that of an orphan, answered 
Havilah, for Eber would take him to his 
bosom and be to him as to one who had no fa- 
ther. Then would my boy become a Chris- 
tian. — But these things shall not be, if, as I 
trust, it is the will of God that he should be 
among the Faithful, and. sn cii 1 dwell by my side 
till one of us shall die. 

Thou knowest not, said Aza, but that thou 
mayst be called away to the war; or that the 
boy shall die; or that utter poverty may over- 
take him and thee, so that thou canst not give 
him bread; or that his heart shall be unbeliev- 
ing as that of Nathan the Jew, or corrupt as 
that of Sachem the Cruel. 

It is true, said Havilah, that I know not 
what the providence of God may design for my 



146 



child and myself: but since there is hope of 
growing purity and peace for both, I will strive 
to obtain these blessings for my son. I will, 
while the means are in my hand, open his mind 
with knowledge and his heart with love: I will 
teach him to adore God with his spirit, and to 
serve men with his hands. If God send his 
blessing on my labors, I shall go to my grave 
in peace; or if my child should go down thith- 
er before me, I shall yet rejoice that he has 
lived, and have hope that he shall bless me 
hereafter. 

But. said Aza, if it is written that he should 
become an unbeliever and a reprobate? 

I have said, answered Eber, that some part 
of the Divine decrees are made known to man, — 
that part in which it is fixed that the end shall 
not fail where all the means to the end are 
used. By this knowledge does the child of 
whom we speak look for flowers when he has 
planted the seed, and watered the ground, and 
striven to preserve the stem from being wither- 
ed by scorching heats, and the leaves from 
being blighted by unwholesome dews. It may 
be that some rude hand shall snap the stalk or 
destroy the opening buds, or that a hidden 
worm is feeding on the root: but if these dan" 



147 



gers are avoided, the flower shall surely blos- 
som to his wish. Thus surely shall many 
virtues adorn the mind of the child to the pa- 
rent's wish, if his young days are tended by 
watchful and enlightened care, so that no evil 
is permitted to lay waste the fair promise he 
puts forth. 

If I thought like Aza, said Havilah, I should 
be like the ostrich of the desert, who leaves 
her eggs in the sand, unguarded by her care, 
and uncherished by the warmth of her breast. 
Whether her young have perished, she returns 
not to see: if she meets them abroad, she knows 
them not for her own, and they pass her by as 
a stranger, and leave her alone. Wiser is the 
stork, who shelters his young in the high 
cedar. When the tree is bowed before the 
storm, he spreads his wings over the nest: he 
takes his young abroad in the morning sun- 
shine, and leads them home when the thunder 
is in the sky. When he is old, his children 
forsake him not. They gather food for him, 
and bear him on their wings, and guard him 
as he guarded them in the days of his strength. 
Though God cares for all, though he supplies 
warmth to the young ostrich from the sun, as 
to the stork from the breast of his parent, the 
9* 



148 



lot of the parents is not equal: — the one stretch- 
es herself out on the burning sand to die alone; 
the other hears the fluttering of wings about 
him while death is closing his eves. 

Would the last hour of Nathan have been as 
peaceful as it was, said Eber, if he had not 
labored to do the will of God, as well as be- 
lieved that it would be done? He knew that 
the original decrees of God could not be re- 
versed or changed; that if his children were 
appointed to forsake the God of their fathers, 
no man could save them; and that if the desti- 
tute were ordained to perish, no man could 
preserve them. Yet he brought up his chil- 
dren carefully, and fed the poor; so that through 
him it has been proved that the will of God 
was merciful to them. 

Havilah answered, God works every where, 
and none stays his hand. He orders all things 
that are done in heaven and on earth: but he 
orders many things through the purposes of 
man, and works many things by the hand of 
man. 

Alas for him, said Eber, who fulfills the de- 
signs of God against his own impure will! 
Happy is he whose purposes are godlike, and 
whose holy deeds show whence proceeds the 
power of his will ! 



OF THE FRUITS OF THE FAITH. 



Eber went often to the house where the fa- 
mily of Nathan dwelt. Their riches were 
gone, and they were oppressed by some to 
whom their father had owed somewhat which 
they were no longer able to pay. Some de- 
spised them because they were Jews; and 
others, who would have assisted them if they 
had known their need, forgot them, because no 
complaints were heard from the sufferers. 
Eber opened to them his purse as freely as his 
heart, but they would receive nothing from 
him till he had promised that he would not seek 
aid for them from any who scorned their 
faith, — -not even from Havilah. Therefore 
Eber kept silence with his friend concerning 
this household, while he rebuked their oppres- 
sors and comforted the oppressed, and gave 
to them all that he had to give. 

One day as he approached their dwelling he 



150 



saw Havilah coming forth. When they met, 
Havilah blamed him that he had not made 
known to him what he had done for this family, 
that he also might have helped them. — Eber 
told Havilah how he had been forbidden to seek 
aid of any who despised the faith of Nathan. 

Havilah replied, Though the Prophet de- 
clares that unbelief is to be scorned, who hath 
ever bidden to despise the sorrowful? Doth 
not every religion rather teach, that to pity the 
afflicted and help the poor is blessed? Na- 
than the Jew fed the poor who were Faithful: 
Eber the Christian supports the Infidels who 
are oppressed: and, for myself, my heart is 
open to the sorrows of every man whom my 
hand can aid. 

Then art thou my brother, said Eber, and 
the brother of these mourners whom thou hast 
come to comfort. O that it were thus every- 
where! If the guardian angels were to go up 
from the four winds, all bearing prayers to God 
and records of good deeds to men, it would be 
written down that there is one faith in all the 
earth, though to that faith there are many 
names. 

The Prophet taught, said Havilah, that the 



151 



end of faith is virtue, arid that the greatest vir- 
tues are prayer and the giving of alms. 

Christ also taught, replied Eber, that the 
end of faith is holiness, and that holiness is 
testified by devotion to God and love to man. 
Herein, my friend, are we of one mind, and 
let us henceforth act as if we were of one 
soul. 

Havilah answered, In our good deeds to men 
we may join hands as brethren, but we must 
pray apart. 

It is true, replied Eber, that there are 
prayers too sacred to be uttered in the hearing 
of man. There are also some which we could 
not offer with one accord, because our faith in 
the prophets is different; but since we adore 
the same God, and acknowledge the same 
eternal truth, and love mankind with the same 
earnest love, — why may we not pray together 
that the truth may prevail, and that man may 
be blessed? 

Havilah replied, Though the devotion of the 
spirit is the life of prayer, so that without it no 
outward rites can avail; yet those outward rites 
are also commanded, and the Faithful can pray 
with none who use them not. Mohammed 
commanded that men should purify themselves 



152 



with water before prayer, and that the body 
should express reverence as well as the 
thoughts. The Christians are but once purifi- 
ed, — when they are baptized; and many are 
not even thus made pure. Thenceforward 
they wash without thought of prayer, and pray 
without the preparation of washing. Neither 
do they prostrate themselves; and some there 
are who are seldom seen to bend the knee. 

This is true, answered Eber; but think not 
therefore that the Christians esteem prayer 
less holy, or practise it less solemnly than the 
followers of Mohammed. Thy Prophet spoke 
wisely when he said, that 'prayer is the pillar of 
religion, 5 and that 'no religion is good which 
is without prayer: 5 for how should man truly 
love Him whom he seeks not, or be strong in 
faith if he finds not the highest strength ? The 
Prophet also said truly, that 'prayer is the key 
of Paradise; 5 for if there be one hour rather 
than another when the peace of heaven suc- 
ceeds to the troubles of earth, — when the glor 
ries of eternity may be discerned amidst the 
shadows of time, — it is when man draws near 
to his Maker. This communion, if pure, can- 
not be made more pure by the preparation of 



153 



the body; if impure, it can by no such means 
be sanctified. 

Was it not commanded to the Hebrews to 
purify themselves before prayer? 

It was: but the Jews did not know God so 
fully as it is given to men now to know him; 
and it was necessary for them to learn how to 
cleanse the soul, by first cleansing the body, 
and to adore God in some measure as an earth- 
ly sovereign, before they could understand how 
spiritual is his glory. When Christ came, the 
ancient forms were done away : he taught that 
meat may be eaten with unwashen hands if the 
heart be clean, and that the Father could no 
longer be worshiped more acceptably in the 
temple or on the sacred mountain than in the 
chamber or the field. Jesus himself prayed 
without regarding forms like these. He pray- 
ed when he stood beside the sepulchre of Laz- 
arus, and when he stretched forth his hand to 
heal the sick, and when he broke bread, and 
when he went forth alone among the hills, and 
when he wandered on the sea shore. He pray- 
ed in spirit and in truth; — and thus do his true 
followers also pray. 

It is told in our traditions, and also in the 
gospel of Barnabas, said Havilah, that Abra- 



154 



ham was taught by Gabriel himself to use strcfe 
purifications as the Faithful use at this day. 
How then may we neglect that which was sa 
taught ? 

If it had been so taught, replied Eber, is it 
not time that it should pass away, when other 
ceremonies of the Hebrews are abolished? 
From the Jews Mohammed learned all that he 
has commanded concerning purifications, and 
the times and manner of prayer: these things, 
therefore, like all else that is Jewish, should 
be of less esteem than the teachings of Christ. 

Havilah answered, If Mohammed spoke tru- 
ly of the importance of prayer, was he not al- 
so right when he said, that 'the practice of re- 
ligion was founded on cleanliness?' and 'that 
cleanliness is one half of the faith, and the key 
of prayer? 5 

It is said among the Christians, replied Eber, 
that one who is holy in spirit will be also pure 
in body: but I see not that the duty of cleanli- 
ness, great as it is, has more connection with 
prayer than with almsgiving or any other right- 
eous deed. I see, on the other hand, that by 
commanding that they should be thus connect- 
ed, your Prophet has caused much supersti- 
tion;— and by what is prayer made so impure 



155 



as by superstition? When the company with 
whom 1 journeyed in the plain stopped to pray 
where there was no water, they made a pre- 
tence of washing themselves with the dust of 
the ground. 

If our Prophet has learned much from the 
Jews, said Havilah, this practice were his fol- 
lowers taught by the Christians. In the bap- 
tism of Christians, fine sand has been used in- 
stead of water. 

The practice is not therefore the less super- 
stitious, replied Eber. Had it been done in the 
presence of Jesus, he would have rebuked his 
followers as he rebuked those who thought more 
of washing their hands than of cleansing the 
spirit. 

Mohammed was more holy than Jesus, said 
Havilah, because he gave more strict com- 
mands concerning prayer. Five times every 
day must the Faithful worship. 

Jesus commanded not the times of prayer, re- 
plied Eber, because he desired that the spirit 
should be composed, and the thoughts withdrawn 
from the things of the world when man draws near 
to God. Thus can it be with no one at five set 
times every day. He saw how the proud ones 
of the Jews were exact in the times of prayer 7 
10 



156 



kneeling in the streets and speaking to God 
while they were desiring the praise of men. 
Because Jesus, being holy, knew what was the 
holiness of prayer, he desired that the words 
of the lips should not go before the desires of 
the spirit; and he therefore left every man free 
to choose in what form he should testify his de- 
votion, and at what times he should humble 
himself before God. His followers should, like 
him, pray often, and be continually with God 
in spirit while they converse with men. When 
I hear men cry aloud on the name of God, it is 
my hope that his blessing may follow their 
prayers; but I esteem that homage yet more 
blessed which is offered in the stillness of the 
spirit, when the lips move not and no man 
knows what is done. 

Yet the Christians meet publicly for prayer. 

They do; and they find the rite blessed to 
them. But when they thus meet, it is that 
they may withdraw themselves from the world, 
and worship with one heart and one voice. 
Thus did the Apostles, and thus may it long be 
done by those who would be apostles in spirit! 
But by this practice all pray together, and not 
every man singly in the sight of many. They 
withdraw from the sights and sounds of the 



157 



world, so that the thoughts of their merchan- 
dise, or their husbandry, or their household oc- 
cupations may be put far away. Where this 
is done truly, this social worship is holy. 

Is there not, asked Havilah, a day of assem- 
bly among the christians as among the Faith- 
ful? 

There is; but not the same day. The disci- 
ples of Jesus met together to worship on the 
first day of the week, because on that day 
their Lord was raised from the dead. The 
Christians have set apart the Lord's day for 
worship ever since. The followers of Moham- 
med have set apart the fifth day of the week, 
as their Prophet commanded. — In differences 
like these there is no evil, since no command 
of God is broken. If a day be kept holy, it 
matters not whether it be the first or the fifth. 
Therefore I make sacred the one in my own 
land, and the other in thine, rejoicing that I 
am in a country where any day is thus often 
hallowed. 

IfEber rejoices in this holy season, why 
does he not observe others ? To him all months 
are alike, and he observes no fasts. 

Eber replied, I have not learned] from the 
Scriptures, nor from traditions, nor by any 



158 



other means, that one month is more sacred 
than another; and as for fasting, — does my 
friend speak of abstaining from food only, or of 
Other kinds of self-restraint? 

Havilah answered, The wise among us say 
that there are three kinds of fasting: — the mor- 
tifying the appetites of the body ; the restrain- 
ing the eyes and the ears and every other 
member from sin; and the refraining the 
thoughts from worldly desires and devoting 
them to God*. 

These things, replied Eber, do I desire to 
fulfill, not at holy seasons only, but every day. 
I pass no day without food, because by so 
doing my body would be weakened without the 
spirit being purified ; but at all times w r ould I 
be temperate, and able to deny myself: and as 
for the last two kinds of fasting, which the wise 
among you declare, — may I practise them 
more and more continually! 

What said Christ to his followers concerning 
abstaining from food? asked Havilah, and what 
was their practice? 

The Scriptures tell, replied Eber, that the 
disciples of John the Baptist fasted, while 
those of Christ fasted not; and that when Jesus 
* Prelim. Dissert, page 112. 



159 



was questioned concerning this, he answered 
that his disciples fasted not while he remained 
with them. That some of them fasted afterwards 
we know from other parts of the history; and also 
that Jesus did not forbid the practice; only de- 
siring those who used it to make no vain display 
of their self-denial. Yet, as he nowhere gave 
command that any one should fast, and as 
other Jewish customs were then used by Chris- 
tians, which are abolished at this day, many 
among the Christians believe, as I do, that it 
is no part of religion to restrain the body from 
the food which it requires. Neither do we be- 
lieve, like the followers of Moses and those of 
Mohammed, that any kind of food or drink is 
more holy than another. That it was rightly 
declared to be so by Moses we know; but 
since Christ gave perfect freedom in the out- 
ward forms of religion, we refuse the com- 
mands of Mohammed to refrain from drinking 
the wine of which Jesus himself drank, or to 
refuse the wholesome meats which God has giv- 
en to nourish the body. Yet while we feel our- 
selves thus far free, we know that excess in food 
is sin, and that drunkenness is to be abhorred. 

Havilah replied, Not only did Mohammed 
command men to be temperate, by abstaining 
10* 



160 



from certain meats and drinks, but he declared 
that 'fasting is the gate of heaven.' 

Eber replied. It is however certain that it is 
more easy to make men temperate by putting 
into them the spirit of temperance, than by 
commanding them what they shall eat and what 
they shall drink. A true Christian, to whom 
all times are holy, and whose desires are fixed 
on higher things than any which can only grat- 
ify the body, is more pure in his life than many 
who outwardly fast often but whose inward de- 
sires are not controlled. Such men as he are 
holy, while they make no vain pretence of ho- 
liness: they are the husbands of one wife; they 
refresh themselves moderately with food, and 
wine, and sleep. Because they are inwardly 
pure, they are outwardly pure also, having laws 
of purification from their own consciences. 
Their moderation is not painful, because their 
desires are fixed on nothing which they may 
not innocently enjoy: they find their pleasures 
in loving God and in blessing mankind, and all 
other pleasure is as nothing compared with this. 
Thus does the spirit of religion make pure; and 
in making pure, thus does it make happy 
also. 



161 



Truly, said Havilah, in giving of alms is 
there more pleasure than in feasting. 

The two highest duties of man yield also his 
purest pleasures, saidEher; and because Christ 
thus felt and taught, we know that he was sent 
by God. Prayer was to him in the dark night 
more refreshing than sleep on a silken couch; 
and to bless men he loved better than shade at 
noon-day, or food when he hungered, or rest 
when he was weary. When I see men eating 
and drinking to excess, or too earnestly desir- 
ing pleasures which yet their consciences for- 
bid, I feel that they know not the joys of re- 
ligion any more than its spirit. But when I 
behold one who loves all that the hand of God 
has made, who has compassion on sinners, and 
gives help to all who need, who has purity on 
his lips, and peace in his countenance, — I know 
that such an one is beloved of God as a true 
believer, and that he is blessed as the faithful 
alone can be blessed. There is joy in his 
prayers, and in his alms-deeds ; and peace is 
about him, whether he kneels in his chamber 
or meditates in the fields, or is seen among 
men, where blessings follow him from a hun- 
dred tongues. 



OF THE SPIRIT OF THE FAITH. 



The day was breaking, when the household 
of Havilah rose lo see a troop of soldiers go forth 
from the city to war. Among this troop were 
fathers, or brothers, or friends of all who looked 
on, and there was much greeting between the 
soldiers (of whom each one stood beside his 
war-horse,) and the people who went to and fro 
in the dim light. The words which were spok- 
en from friend to friend were uttered softly, for 
the parting was near, and there might be no fu- 
ture meeting; yet the whispers were not lost, 
though there was a trampling of many feet, and 
the fiery horses pawed the ground, and the 
voices of the leaders were upraised above those 
of the people. The musical instruments also 
sounded through the city and into the fields be- 
yond, so that the docks and they who guarded 
them were roused, and turned to listen, and the 
night-birds flew to their holes in the caverns. 



163 



When the signal was given for prayer, there 
was a deep stillness in all the assembly, so that 
the cool breeze which brought the fragrance of 
spices, brought also the murmur of waters from 
without the city walls. When the music sound- 
ed again, and every soldier sprang upon his 
horse to go forth in the name of God and of the 
Prophet, the child of Havilah clapped his hands 
and uttered a cry of joy; while Aza folded his 
arms on his bosom, and looked on calmly, as 
on the day when his sons went forth to return 
no more. 

Let us also follow, said the child, as he saw 
the people moving forward to the gate by which 
the troop was to leave the city. — Havilah took 
the child by the hand, and they went out of the 
city to a spot where they might see how the 
road wound far away among the hills. There 
they beheld how the soldiers, when they had 
advanced some way, looked back once more 
upon the multitude who thronged the gate, 
shouted once again the name of the Prophet, 
and spurring their horses, fled away as if the 
winds had borne them along. The mists of the 
valley were lifted up before them, so that the 
gazers could trace them on their way, till the 



164 



whole troop appeared as the shadow of a cloud on 
the distant pathway. 

The blessing of God, and the aid of the Pro- 
phet be with them! cried Havilah, when he 
could see them no more. 

On the conquerors who shall live, and on 
the martyrs who shall fall! added Aza. 

Father, said the child, when shall I go forth 
to conquer in the name of Mohammed, or to 
gain the reward of a martyr? 

When thou shalt have given tokens of wis- 
dom and valor, my child. Till then, the sword 
which our wise men call 'the key of heaven and 
hell' must not be put into thy young hands, lest 
thou shouldst through idleness suffer it to rust, 
or through cowardice fling it away. 

Aza will promise for me, said the boy, that 
the sword shall be more precious to me than all 
the riches of my father's house, and that I shall 
ever hasten to the battle rather than to the 
feast. 

Aza replied, If I yet live a few years, I in- 
deed hope to send forth this boy as if he were 
the son of my sons, and to welcome him back 
as a conqueror, or to glory in him as a martyr. 

Why, inquired Eber, is the sword called the 
key of heaven and hell? and why is the name 



165 



of martyr given to those who perish in war? 

Havilah answered, The Book says, 'Verily, 
if God pleased, he could take vengeance on 
the unbelievers; but he commandeth you to 
fight his battles, that he may prove the one of 
you by the other. And as to those who fight 
in defence of God's true religion, God will not 
suffer their works to perish: he will guide 
them, and will dispose their hearts aright; and 
he will lead them into Paradise, of which he 
hath told them.'* Again, 'Thou shalt in no 
wise reckon those dead who have been slain in 
the cause of God: nay, they are sustained alive 
with their Lord, rejoicing for what God of his 
favor hath granted them.'f By the Book itself, 
therefore, are they who are slain for the faith 
called martyrs; and because by the sword 
they win favor or disgrace from above, is the 
sword called the key of heaven and hell. 

And does Havilah believe it to be so? 

I know, said Havilah, that the various peo- 
ple to whom the truth of God has at any time 
been delivered, have fought for that faith, and 
that the slain have been accounted blessed. 
The Jews of old unsheathed the sword at the 
command of God himself, and in his name 
drove out all the idolatrous nations from the 



"Koran, chap. 47. i Ibid. Chap. 3. 



166 



land of promise. Did they not say one to 
another, 'Cursed be he who keepeth back his 
sword from blood ; r and again, 'Because he 
hath fought the battles of the Lord, he is bles- 
sed from the Lord?' The Christians also ex- 
horted one another to bravery and to persever- 
ance in the wars which they called sacred. 
Their leaders declared that the kingdom of 
heaven was open to the soldiers of the Cross; 
and I have been told that the most exalted 
priests of their church promised that such as 
died for the defence of their faith and the res- 
cue of the sepulchre of Christ should obtain of 
God a celestial reward. — The reward of the 
Faithful shall surely be no less great, if their 
Prophet and his religion be holier. 

Eber replied, There have indeed been mul- 
titudes of Christians who fought for the Gospel, 
not doubting that they should be rewarded for 
so doing. But such knew not the spirit of the 
Gospel 3 nor discerned that it forbids violence, 
and accounts it a crime to defend the truth of 
God by the angry passions of men. To me it 
has ever been strange, that the Christians who 
carried war to the mouth of the sepulchre for 
which they fought, should have known so little 
of Jesus and his followers, as to have testified 



167 



to their belief in the manner they did. If the 
Scriptures had net then been a sealed book to 
them, they would have been wiser. 

How does Eber read therein, said Havilah, 
that he speaks with such certainty of the mis- 
takes of his brethren in the faith? 

The Christians of whom I speak, answered 
Eber, are not those of the present time, when 
each one may read the Scriptures for himself. 
I speak of those in past ages, who received 
the Gospel only from the lips of their priests, and 
who were therefore subject to do whatever the 
ambition of such men might command, wheth- 
er it was to build splended temples to God, or 
palaces for the priests, or to spend their riches 
for the glory of the church, or their blood for 
the defence of their superstitions. The truth 
of God can never be aided by deeds like these. 
It cannot be made more safe by the defence of 
armor, or more triumphant by the sword, or 
more glorious by the sacrifice of a million of 
lives. This is perceived by all who under- 
stand the Gospel for themselves, and therefore 
is there now no war for the Christian faith. 

Tell me, said Havilah, wherein the Scrip- 
tures of the Christians are so unlike the Scrip- 
11 



168 



tures of Mohammed as to forbid bravery in de- 
fending the faith. 

Eber smiled as he answered, Bravery is no 
where forbidden in our law; and to defend the 
truth with a courage which cannot be subdued 
is accounted a great virtue: but this courage 
is of a different and a higher kind than that 
which is shown in the field. There may be 
bravery without violence, and fortitude w ithout 
pride. Such bravery and such fortitude were 
those of Christ and of his Apostles. The reli- 
gion of Jesus was a religion of peace: but 
none could embrace this faith in its early days 
whose spirits were not calm to face danger, 
and strong to endure pain and death. 

I know, replied Havilah, that the Jews were 
disappointed because Christ came not as a 
warlike prince. Mohammed marvelled that 
they did not therefore receive him, who was a 
warlike prince. 

Mohammed was indeed, said Eber, as unlike 
Jesus as their Scriptures are unlike in letter 
and in spirit. But I will declare, as my friend 
desires, what I find in the Gospel respecting 
the spirit of peace and of war. When Jesus 
appeared, the Jews were impatient for war 
against the conquerors of their nation, whom 



169 



they hated: and if Jesus had spoken the word, 
they would have made him a king, and have 
followed him, full of faith, to the field. When 
he went forth to preach to them on the moun- 
tain where armies had often been gathered to- 
gether, they followed him, eager to make a 
camp about him, and send a defiance to their 
enemies: but Jesus spoke of peace with stran- 
gers as well as with countrymen, and of love 
to enemies as well as friends. He gave bles- 
sings to the meek and to the peace-makers, 
and taught to seek after holiness rather than 
glory. Thou hast read for thyself what follow- 
ed. The pure who sought God, the gentle who 
loved, the sorrowful who mourned, the peni- 
tent who feared, clave to Jesus: the proud and 
the cruel, who thirsted for glory and for war, 
forsook him, and thenceforth persecuted him 
to death. 

It is strange, said Aza, that his Gospel has 
endured to this day, if such despised persons 
alone were his followers. 

Others soon joined them, said Eber, who 
saw his miracles, and devoted themselves to 
share his labors: yet these, though they lived 
with him, and saw how holy and how peaceful 
he was, still hoped that the time would come 



170 



when he would take the sword, or put it into 
their hands. They watched in vain. When 
he sent forth seventy of his followers to preach 
his Gospel with miracles, he commanded them 
to go unarmed, to trust in God for their safety, 
to meet peril and pain wherever they should 
await them; but to offer no violence, and to re- 
turn no injuries. Going forth thus peacefully, 
they returned with joy, safe, though unarmed. 
Not even yet were his followers convinced. 
When Jesus was about to be seized in the gar- 
den by those who carried him away to his death, 
Peter drew his sword, and wounded a servant 
of the High Priest: then Jesus reproved him, 
and bade him put aw T ay his sword, declaring 
that they who use the sword shall perish by 
the sword, and reminding him that it was not 
through want of power from on high that his 
enemies were not destroyed before his face. 
He also healed the wound, as a sign that he 
loved peace and forgave injuries. 

Our Prophet also commanded to be merci- 
ful, said Havilah,and declared that there should 
be no violence in religion. 

The mercy which Mohammed commanded, 
said Eber, was to do no injury to those who 
submitted or who could not defend themselves. 



171 



This is well. But Jesus commanded that there 
should be no strife; so that none could triumph 
over another, or injure another. This is bet- 
ter. As for the saying of Mohammed that 
'there should be no violence in religion*,' it 
was spoken not of war, but of the desire of 
some of his followers to oblige their sons to 
take on them the profession of your faith. That 
the violence of war was allowed by him, there 
is witness in the battles which he fought, and 
in the commands which he gave to shed blood. 
When I read and hear of the slaughter which 
has been done in the name of your Prophet^ 
and see that the spoils of war are divided among 
the conquerors, and remember how multitudes 
have been made slaves, or compelled to profess 
a religion which they abhorred, I have blessed 
the name of Jesus, and prayed that all might 
see in him the greatest of the prophets of God. 
By him was the blood of no man shed, and to 
none did he give permission to hurt a hair of 
the head. He gave pity and not vengeance to 
his enemies, and prayed for them when he might 
have destroyed them. He despoiled none of 
their possessions; but refused the wealth which 
his nation would have laid at his feet, if he had 
* Koran, chap. 2. 

11* 



172 



declared himself a prince. He frowned upon 
slavery, since he came to give that freedom of 
the spirit under which the body cannot long 
remain in bondage. Wherever men at this 
day believe with the heart as Jesus taught, that 
all men are equal in the sight of God, there is 
no slavery. And in the day when the Gospel shall 
be rightly believed in over all the world, men 
will ask one another how any had ever dared 
to take to himself the name of Master, and why 
any man should have submitted himself to be 
a slave. But these days are not yet. 

Aza said, How was it that the religion of Je- 
sus was received by any, if he was thus meek? 
Why did not men, as they are wont, despise his 
gentleness, and ridicule his poverty ? 

Instead of contempt, replied Eber, there was 
awe; and instead of ridicule, there was rever- 
ence. Men saw his mighty works, and trembled 
while they loved: — they beheld how he was 
clothed with holiness, and bowed before him: 
they saw how, being poor, he made many rich 
and blessed them. Thus was it also towards 
his followers; for though they were peaceful^ 
they were mighty, and in their meekness they 
were strong. They had power from above to 
subdue many hearts, and were armed with faith 



173 



and patience as with a seven-fold shield. None 
could esteem those weak, who made rulers 
tremble on the judgment-seat, and struck fear 
into the hearts of soldiers. None could doubt 
the courage of those who calmly met the perils 
of land and sea, persecution from the people, 
torture from the rulers, and death at the com- 
mand of princes. These princes and rulers sat 
within their palaces, and ignorantly laughed at 
the weakness of those whom they had command- 
ed to be destroyed; but they who beheld the 
destruction feared vengeance from Heaven, 
and saw how far the strength of the soul excels 
that of the limbs, and that patience is more no- 
ble than revenge. 

Havilah said, I have sometimes questioned 
within myself when wars for the faith should 
cease. It cannot be that they shall continue 
for ever: yet if a time of universal peace and 
holiness should come, men will marvel that the , 
Book tells of slaughter, and of spoils, and of sla- 
very. How also shall men cease to hate one 
another and to seek vengeance and profit for 
themselves, if they read that Mohammed him- 
self sought revenge, and gratified himself with 
many pleasures which others may not desire? 

These questions are wise, replied Eber; and 



174 



my reply is, that in the days of peace and puri- 
ty which shall at length arrive, the religion of 
Christ shall be more esteemed than that of Mo- 
hammed. Men shall then be more wise than 
to be satisfied with the pleasures which Mo- 
hammed allowed, and in which he indulged. 
They will find all that is pure in his religion 
made more pure in the Gospel; and alJ that is 
true in the one, set forth more clearly in the 
other. Many may rejoice that through the 
Book they learned the name of Christ ; but they 
will cast aside the Book when they have found 
in the Gospel a better record of the faith. 
They shall then discern that though Mohammed 
was wise, and though he was permitted by God 
to display the eternal truth to some who would 
otherwise have worshiped many gods, he was 
not among the appointed prophets; and that it 
is impious to call him greater than Jesus, the 
last and holiest of the messengers of God. 

Yet behold, said Aza, how the faith he 
taught has spread from land to land. Wher- 
ever the sword has been carried in the name of 
the Prophet, that name has been received. 

In the wisdom of God has it been so ordered, 
replied Eber, because the faith of Mohammed 
is better than that of idolaters; and while it 



175 



overthrows idols, it prepares a way for the faith 
of Christ. This is, I doubt not, the purpose 
for which it has been ordained to spread so far: 
but the work of God is not finished till the name 
of Christ is exalted beyond every other earthly 
name. 

The time once was, when from yonder gate 
idolatrous priests came forth from the city, 
with the name of a false god upon their lips and 
a blind cruelty in their hearts. Then the cries 
of mothers, whose children were about to be 
sacrificed, mingled with the music of the wor- 
ship; and the little ones, who knew not what 
should befall then, wrung the hearts of those 
who bore them, with their smiles. 

Then, cried Havilah, was there mourning 
among the angels who beheld; then they wept 
for the guilt and the sorrows of men. 

Today, continued Eber, we have seen a 
troop go forth thence to war for the faith they 
held. They cried on the name of the true God: 
but they went forth to destroy the works of his 
hand; to shed the blood which he warmed with 
life; to seize upon wealth which is not theirs, 
and to spread anguish and fear among those 
who have done them no injury. A time shall 



176 



come when the will of the Father of men shall 
be better understood. 

What shall then be done? 

Then, said Eber, shall that gate stand wide 
for men to go to and fro, as if they were indeed 
the guardian angels one of another. Instead of 
the warlike trumpet, there shall be the holier 
music of praise to God, and joy among men. 
The ways where the war-horses have this 
day left their track shall be trodden by the feet 
of those who go forth, not thirsting for the blood 
of men, but rather for the glory of God; not pray- 
ing for vengence, but rather for mercy on their 
enemies. Instead of fear, they shall cause hope 
to spring up around them wherever they turn: in 
stead of inflicting anguish, they shall offer peace; 
and shall give liberty to the soul, instead of bon- 
dage to the limbs. Where they are present, 
tears shall be dried up, groans shall be hushed, 
and sorrow and sighing shall flee away. 

Nay, said Aza, then would yonder gate be 
the entrance of Paradise ; for what greater good 
has Paradise than that which thou hast said? 

Havilah answered, There remains over all in 
Paradise 'the superabundant recompense 5 of 
which Mohammed spoke, and for which Eber 
hopes as well as I. 



177 



For the joy which cannot be conceived, said 
Eber, I wait till it shall be revealed in the pre- 
sence of God. But it is my belief, that all the 
peace which the spirit of man can now imagine 
or desire might be possessed on earth, if the 
religion of Christ everywhere prevailed in the 
heart and sanctified the life. 



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